The remarkable sayings, apothegms and maxims of the Eastern nations abstracted and translated out of their books written in the Arabian, Persian and Turkish language, with remarks / by Monsieur Galland ... translated out of French.

The Remarkable Sayings, Apothegms and Maxims of the Eastern Nati∣ons; with Observations upon them.

1. A Mahometan consulted Aïscheh, one of Mahomet's Wives, asking her Advice about the Conduct of his Life: Aïscheh answered; Acknow∣ledg God, command your Tongue, refrain your Anger, get Knowledg, stand firm in your Religion, abstain from Evil, converse with good People, cover the Faults of your Neighbour, assist the Poor with your Alms, and expect Eternity for your Reward.

Observation. According to the Mahometan Histories, Mahomet had fourteen Wives, amongst whom was this Aïscheh, Daughter to Aboubekir, the first Successor of Mahomet. She liv'd nine Years with him, and died a long time after under the Reign of Caliph Maavia, she being then 65 Years old.

2. Hormouzan, whom the King of Persia had intrusted with the Government of Schouschter, the Capital City of the Pro∣vince of Khousistan, fought the Arabs seven∣ty times, when they conquer'd the King∣dom

of Persia. But at last the Arabs took him Prisoner, and brought him to Omar, the second Successor of Mahomet, who order'd him to be put to death. Before his Exe∣cution, Hormouzan call'd for Drink, but the Terror of Death had so much seiz'd upon him, that he had not the Strength to drink the Water that was brought him. Whereupon Omar bid him take Heart, for he had nothing to fear till he had drank; but seeing he drunk not, he commanded him to be beheaded. How, cry'd Hormouzan, you have given me my Pardon, and don't you keep your word? Omar being sur∣priz'd, and asking how he understood it? You have said, answer'd the Prisoner, I had nothing to fear till I had drank, and I have not drank yet. The Company confess'd Hormouzan was in the right, and Omar granted him his Life.

Observations. It has been observed before me, that Schouschter is the antient Suza, where the Kings of Persia used to winter, it being situated in a very warm Cli∣mate, as well as the whole Province of Khousistan, which is still one of the Provinces of the Kingdom of Persia, bordering to the West, on the Persian Gulf.

〈◊〉〈◊〉 forgot the gracious Pardon of Omar, and was one of his Murderers.

3. Taher, the Founder of the Empire of the Taherians, in the Province of Khorassan, had killed the Calife Emin, and by that Mur∣der raised Mamoun, Emin's Brother, to the

same Dignity. But Mamoun who trusted not Taher, notwithstanding he was so much beholden to him, sent him into Kho∣rassan as his Governour, in order to remove him from Court. Whilst he was in that Sta∣tion, Mamoun declared for Calife after him Ali Riza, the 8th amongst the 12 Imams Suc∣cessors of Ali, and sent him into Khorassan; where Taher perform'd the Ceremony of the Coronation in the City of Merou, and tak∣ing the Oath to him, he said, My Right-hand has raised Mamoun, and my Left pays the same Duty to you. Ali Riza answer'd, The Left-hand that raises an Imam to the Throne, may be call'd the Right.

Observations. This Action of Taher, and the Murder of Calife Emin, gave occasion to the calling him Two-handed. He died in the Year of the Hegyra 210. that is, 825 of our Lord; having taken the Title of King sometime before his Death.

The Saying of Ali Riza is grounded upon this, that being Ali's Issue, and consequently Mahomet's Off-spring, by reason of Fatima Daughter to Mahomet, whom Ali had married, he thought himself worthier of the Calif••ship than Mamoun, and his Predecessors; whom he, and all the Abettors of Ali, look'd upon as Usurpers. His Authority as Calife, was acknowledg'd, and Money coined with his Name: but his Power, that was then equal to that of Mamoun, lasted only about two Years; for Mamoun repenting of his Gift, caused him to be poison'd at Tous in K••orassan, where he died. After his Death, his Corps was carried and buried in a Place call'd Senabad, belonging to the same Town; where a Tomb was erected for him. Since that time, the Mahome∣tan

Superstition has drawn thither such vast Numbers of People, that a Town has been built there, with the Name of Mesched, signifying the Tomb of a Person that has been put to Death, or rather of a Martyr, because the Mahometans look upon Ali Riza as such. For amongst them, those that are put to Death by the Prince's Command, or killed in the War, are call'd Martyrs, and believed to be such. The Devotion at the Tomb of Ali Riza does still continue, and the Ma∣hometan Pilgrims do yet resort thither; especially those of Khorassan, and the Neighbouring Provinces.

Khorassan, of which mention will be yet made in this Book, is a great Province, or rather a considerable Kingdom, on this Side the River Oxus; comprehending the Provinces of Ariana, Bactriana, and the Paropami∣sades of the Antient: The Ʋzbees are at this time Ma∣sters of that Kingdom, together with that of Mave••a∣mahar; that is, of the Transoxiana or Sogdiana; of which Samarcand, named by Q. Curtius Maracande, is the Capital.

4. Jacoub the Son of Leits, who having seiz∣ed upon the City of Sistan, and the Dominions depending upon it, had made himself Sove∣raign, enter'd the Province of Khorassan to subdue it, and went to attack Mehemmed, the 5th Successor of Taher, in the Town of Nisabor, which he had chosen for the Capi∣tal of his Kingdom. Mehemmed hearing of his Approach, sent to assure him that he was ready to submit if he brought Letters with the Seal of the Calife; but that he was very much surprized he should come against him in an hostile Manner, without Order. Jacoub, who acknowledg'd not the Authority of the

Calife, drew his Scimiter out of the Scab∣bard, saying, Here's my Order; and so en∣ter'd Nisabor: where he made Mehemmed Prisoner, with 160 Persons more of his Fa∣mily, and sent them to the Town of Sistan under a strong Guard.

Observation. Leits, the Father of Jacoub, of whom we speak here, was call'd Leits Saftar; that is, the Copper-Merchant; because of his Profession: and from that Name Saffar, Jacoub, together with his Brother Amrou, and Mehemmed Son to Taher, who ran after him, were sirnamed Saffarans. Jacoub, from his Youth, had such a strong Inclination to bear Arms, that his Father en∣deavoured in vain to bind him to his Trade, and was forced to leave him to himself. When he was Master of his own Actions, he turn'd Highway-Man; but was still so honest, as to leave something to those he rob∣bed. Upon a time he broke into the Treasury of Dir∣hem, Governour of Sistan for the Calife; and in the Dark, laying his Hand upon something that glitter'd, he put what he laid hold of into his Mouth, believing it was precious Stones: but finding it was Salt, he went out without carrying any thing away. The next day the Governor hearing that his Treasury had been broken up, and nothing diminished, made a Procla∣mation that the Robber might safely discover himself, and that he should not only not be punished, but that he would do all he could to oblige him. Upon this, Jacoub appear'd, and the Governor asking him, why he carry'd nothing away? Jacoub told him this Story: and added, I thought I was become your Friend by eating of your Salt; and that by the Laws of Friend∣ship, I was not allow'd to diminish any thing belonging to you. Dirhem gave him some Employment; which he discharged with so much Valour and Conduct, that at last by degrees, he made him General of his Army.

But after the Death of Dirhem, Jacoub laying hold of his Power, expell'd the Sons of Dirhem, seized upon Sistan; and after that conquer'd Khorassan, Persia, and several other States; of which he made a vast and powerful Empire. He died in the Year of the Hegyra 262. of our Lord 875.

5. Amrou Leits considerably inlarg'd the Kingdom left to him by his Brother Jacoub; and to do it yet more, he resolved to de∣stroy the Calife, and proclaim'd War a∣gainst him. But the Calife opposed to him Ismail, the first King of the Family of the Samanians; and Ismail taking him Prisoner, sent him to the Calife. Amrou was a very magnificent and liberal Prince; so that no less than 300 Camels were employ'd in car∣rying his Kitchin Utensils when he was in the Field. The Day he was overcome and taken Prisoner by Ismail, he saw near him his chief Cook, who had stuck to him; and he ask'd him whether he had any thing to eat? The Cook, that had yet some Flesh left, put it presently on the Fire in a Pot, and went to look for something to treat his Master in his Misfortune the best way he could. In the mean while, a Dog came by chance, and put his Head in the Pot to take away the Meat; but by reason of the Vio∣lence of the Fire, he could not do it; but lifting up his Head, the Pot-hook fell on his Neck, and being not able to disintangle

himself, ran away with Pot and all. Am∣rou could not forbear laughing: and as one of his chief Keepers wonder'd how a King b••ing Prisoner, could laugh; he answer'd, This Morning 300 Camels were scarce e∣nough to carry what belong'd to my Kitch∣in, and this Afternoon you see a Dog run∣ning away with it all about his Neck.

Observ. The Calife mention'd here, was Mutadad; who kept Amrou Prisoner two Years: But after the Death of the Calife, Amrou was slighted, and starved in his Prison. Mutadad died in the Year of the Hegyra 289. of our Lord 901.

6. A Slave of Amrou Leits ran away, but being pursu'd was brought back; and that King's Grand Vizier, who hated the Slave, solicited Amrou to put him to Death, suggesting to him, it would be an Instance to deter others. Hereupon the Slave casting himself on the Ground before the King, said;

Whatever your Majesty will be pleased to order as to my Destiny, it must be done; for a Slave cannot find fault with the Judgment of his Lord and Master: but because I have been brought up in your Palace, as a Mark of my Grati∣tude, I could wish you might not answer for my Blood at the Day of Judgment: And therefore if you desire I should be kill'd, let it be under a Pretence of Justice.

Amrou ask'd him what he meant by that

Pretence?

Suffer me, answer'd the Slave, to kill the Vizier, and then you will be in the Right in taking away my Life to re∣venge his Death.

Amrou laugh'd at the Con∣ceipt, and ask'd the Vizier what he thought of it? The Vizier answer'd, I desire your Majesty to forgive the Wretch; he might draw some Misfortune upon me: I have de∣serv'd that Answer; not considering that when we design to kill another, we expose our selves to be kill'd as much as him whom we intend to murder.

7. In the first Ages of Mahometism, a Ma∣hometan said he was God. A Year ago, said some body to him, such a One who pre∣tended to be a Prophet, was put to Death; are you not afraid of the like Treatment? O, answered he, they did well to put him to Death, for I had not sent him.

Observ. As to that false Prophet put to Death, 'tis observable that the Mahometans hold Mahomet for the last of Prophets; after whom God is not to send any other: so that they are perswaded they may safely kill, as Disturbers of the Publick Society, all those that pretend to that Quality.

8. A Calender who observ'd not the Fast of Ramazan, and took besides the Liberty of drinking Wine, was advised that, since he did not fast, he ought at least to forbear drinking Wine. Whereupon he answer'd, I have forsaken the Practice of a Precept, will

you have me also to forsake the Practice of this Tradition?

Observations. The Calenders amongst the Mahome∣tans, are a sort of People who forsake Father, Mo∣ther, Wife, Children, Relations, and all things; run∣ning through the World, and living on the Alms that are given them: but for all that, they are not better Observers of their Religion, as may be seen by this Instance.

Calender is also the Chief of a Nation, Tribe, or People. For Instance; In the History of Scharah and other Sons and Issue of Tamerlan, Heads of 20 or 30000 Turcomans, that had pass'd from Persia into Kho∣rassan to settle themselves there, are call'd Calenders. The Armenians of Ispahan, who inhabited the Ward of Julfa, have also a Chief named Calender; who in that Quality represents the Grievances of his Nation to the King of Persia, or his Ministers; and causes the Will of the Court to be put in Execution by those of his Nation.

9. At a certain time, a pretended Pro∣phet was presented to the Calife Haroun Er∣r••schid, whose Subject he was. The Calife not doubting but the supposed Prophet had his Brains crack'd, sent for his Physicians to advise for a proper Remedy. The Physicians did all agree that bad Food was the Cause of his Lunacy, and said, that a good Diet might conduce to his Cure. Hereupon the Calife order'd they should take him into his Kitchin, and feed him well during 40 Days: After which time, the Calife caused him to be brought to him, and ask'd him,

Whether he was yet a Prophet, and whe∣ther the Angel Gabriel still came to declare him God's Will? The false Prophet an∣swer'd, Because I am in the Favour of God, he has procur'd me such a good Kitchin, and commands me not to leave it.

Observations. Haroun Erreschid was the 5th Calife of the Family of the Abbassides, and died in the Year of the Hegyra 193. of our Lord 808.

The Mahometans hold, that God sends the Angel Gabriel on all his Errands; wherefore they believe he has dictated the Alcoran to Mahomet, and call all the Dreams contained in that Book, the Word of God.

10. A good harmless Man of Sivri-Hissar complain'd to one of his Neighbours, of a great Pain in his Eye; and ask'd him, whe∣ther he knew any Remedy for it? The Neighbour answer'd, Last Year having a great Tooth-ach, I caused the Tooth to be drawn and I was cur'd; I advise you to use the same Remedy.

Observation. Sivri-Hissar is a small Town of Natolia; the Inhabitants of which are reputed very simple.

11. In the same Town of Sivri-Hissar, a Man lock'd up every day his Ax in his Chest: and his Wife asking the Reason of it, he answered, I am afraid lest the Cat should eat it: You jest, replied she, Cats don't eat Axes. The Rogue, says the Hus∣band, has eaten a Liver that cost an Asper and a half; why should not she eat this Ax that cost twenty?

Observation. An Asper is a small silver Coin of the value of two Farthings, that goes current through the Otto∣man Empire, and is called by the Turks Akgeh, that is Half-penny; and the Greeks have translated that word into their Tongue, by that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that signifies the same: whence our Franck Merchants, and Travellers, have made the word Asper, which is more in use than that of Half-penny.

12. A Mahometan Woman extream ugly, ask'd her Husband, by whom of her Relati∣ons he would allow her to be seen? He an∣swered, by whomsoever you please, provi∣ded I never see you.

Observation. That Woman being so ugly, it might be asked how the Husband came to marry her? But 'tis easy to answer, that amongst the Mahometans as well as amongst us, Wives are often taken, because Pa∣rents will have it so. Besides, they are almost ever taken without being seen on the Face; and when they are married, they may not discover their Face before any body but by their Husband's Leave; it being rec∣koned a Sin in a Mahometan Wife, to show her self to any other Mahometan besides her Husband. However, I have read in one of their Books, that it is not a Sin in them to show themselves to others that are not Ma∣hometans. The Reason of which may be this, if I understand their Policy: They believe that though their Wives show themselves to Christians, or to Jews, yet they will not be easily corrupted; 1st. Be∣cause of the Hatred they bear to both, in which they have been educated: And, 2dly. because of the severe Punishment, as stoning and drowning, to which those that are convicted of that Crime are condemned. Moreover, they conceive that a great Good may from thence accrue to their Religion; because Christians or Jews being hindred from attempting the Chastity of

Mahometan Women, by the Fear of Fire, may by those means fall in love with them, and be brought to forsake their Religion to marry their Mistresses. 'Tis certain that they intend such a thing, which has often proved too successful with them.

13. A Cadi, in presence of the Sultan, ask'd a Mahometan, who gave himself out for a Prophet, to prove his Mission by a Mira∣cle? The pretended Prophet said, that his Mission was evident, by reason that he could raise Men from the dead. The Cadi reply∣ing, that this must be seen, for it was not sufficient to say it. If you believe me not, answered the Prophet, let me have a Scimi∣ter that I may cut off your Head, and I'll engage I'll raise you up again. The Sultan asked the Cadi, what he had to say against it? He answered, there needs no Miracle; I discharge him, and believe him to be a Pro∣phet.

Observation. Upon that Principle, that Prophets must prove their Mission by a Miracle, the Mahome∣tans, who believe that Mahomet is the last of Pro∣phets, and that God has prescribed to himself a Law to send none after him▪ hold also for certain, that he has divided the Moon into two parts with his Finger's End; and upon that false Miracle, they are so blind as to esteem him a Prophet, and to credit whatever is taught in the Alcoran.

14. In the Town of Samarcand, a Learn∣ed Man took place of a Mahometan, who had the Alcoran by heart. The latter be∣ing

offended at the Boldness of the former, asked the Company whether the Alcoran or another Book, ought to be preferr'd? The Learned Man, who understood his Meaning, said, the Alcoran undoubtedly, but not the Case of the Alcoran.

Observations. Amongst the Mahometans there is a sort of People who make it their business to get the Alcoran by heart, but commonly they know nothing else. They are called by the name of Hafiz, derived from a Verb, signifying to keep in memory. But as they are commendable only for that, the other Learned Mahometans have not so much Veneration for them as they pretend to; though otherwise they reverence the Alcoran as much as possible.

As the Alcoran is of very great use amongst them, they ordinarily keep it in a Bag of green Cloth, or in a Leather or pasted Box. They also make Leather or pasted Cases for other Books, especially when the Binding is extraordinary, and ought to be carefully preserved.

15. A Christian having turned Mussul∣man, six Months after, his Neighbours ob∣serving that he was not very careful of say∣ing the five Prayers, to which he was obli∣ged, as all the other Mahometans, they brought him before a Cadi, that he might be punished: the Cadi asking him the Reason of his Behaviour, My Lord, says he, when I turn'd Mussulman, you expresly told me I was as clean and pure as when I came out of my Mother's Womb. The Cadi having own'd it, he added; If it be so, since

I have been but six Months a Mussulman, pray tell me whether you oblige Children six Months old to say their Prayers?

Observation. This shows that amongst the Mahome∣tans, Ecclesiastical Causes are judged by the Cadies as well as the Civil.

16. Another Mahometan, that did not say his Prayers, was likewise cited to the Court. Now the Cadi asking him the Cause of his Neglect: My Lord, says he, I have a Wife and Children to keep; I am poor, and can earn our Livelihood only by a continual Labour. Well said the Cadi, you shall have two Aspers every day, say your Prayers as the others. Sometime after, he was brought a∣gain to the Cadi, and the Judg was told that the Accused went indeed to Prayers, but that he did not wash himself before. The Cadi checkt him extreamly, and asked him, why he did not wash himself? My Lord, says he, if you desire I should wash my self before Prayers, pray let me have four Aspers instead of two; for I forbear washing for want of time.

Observation. Though every one of the Mahometan Prayers be very short, yet including the time they spend in washing themselves, which they do very care∣fully and leasurely, they cannot perform both within less than half an hour. The five times prescribed for that Exercise are, The Break of Day, Noon, two Hours and a half before Sun-set, Sun-set, and an Hour and half after Sun-set. So that in all the Mahometan Countries, they are generally up very early in any Season whatso∣ever;

for no body is exempted from that Law: Prin∣ces, Lords, Gentlemen, People, every one is obliged to it when he's of age.

17. A Calender being very hungry, held out his Arm to a Physician that he might ••eel his Pulse, and know whether he was sick. The Physician finding the Calender was troubled with no other Distemper but Hun∣ger, led him to his House, and caused a great Dish of Pilau to be brought him. When the Calender had sufficiently eaten, he said to the Physician, Doctor, there are twenty o∣ther Calenders in our Cloyster troubled with the same Disease.

Observation. This Pilau is made of Rice, dress'd with Butter, Fat or Gravey. But they dress it so, that the Grain remains entire, and is not bruised as when we boil it with Milk, or any other Liquor.

18. A Learned Man that seemed to be a little crack-brain'd, and walked always with his Head lifted up, was commended in a Company, especially for his Skill in Astro∣nomy. Bassiri, who was present, said, I don't wonder at it, for he is always looking upon the Stars.

Observation. Bassiri was a Turkish Poet born on the Borders of Persia, who came to the Court of Constanti∣nople under the Reign of Sultan Bajazid, Son and Suc∣cessor to Sultan Mehemmed the Second; where he made himself known by his Poetry in Turkish and Persian. Letifi speaks of him in his Book concerning the Turkish Poets; observing that he was pleasant in Conversation, and had always a Jest at hand. Bassiri is an Arabian

word, that signifies the Clear-sighted or Ʋnderstanding. We may perhaps have occasion elsewhere to speak of the Names of the Eastern Poets.

19. A Covetous Calife received the Verses made in his Praise; but for a Reward, gave no more than the Weight of the Book or Writing. A Poet that knew his Way, caused a piece of Poetry he had made for him, to be engraven upon a great Marble Stone; and when the Engraving was fi∣nish'd, he loaded a Camel with it, and or∣der'd it to be carried to the Calife's Gate, and to wait for him. In the mean while, he went to attend the Calife, and to speak with him about his Work, to know whether he would be pleased to have the Marble Stone brought him: No, answered the Calife, I won't have it brought, but let's com∣pound.

Observations. The Agreement was, that he should have 5000 Aspers, that is about 125 Livres, or about 10 l. which the Calife caused to be given to the Au∣thor. But as this Reward was by no means propor∣tionable both to his Pains and Expences, 'tis probable it was rather Drachms, a small Silver Money of the Ca∣life's Coin: so that the Sum was a little more consi∣derable.

This Piece of Poetry was one of those that are called by the Eastern Nations Cacideh; the shortest of which is 50 Distichs, and the longest 100, more or less. The two first Verses rhime together, and the others but al∣ternately, all upon the same Rhime: so that the longest are upon such Terminations as afford more Rhimes

than others. This sort of Poetry is chiefly consecrated to the Praise of Princes and Great Men.

20. Schahrah, Son to Timour, that is Ta∣merlan, was a Prince naturally covetous and sparing. A Potter came to him, and asked him, whether he held for true that Mahome∣tan Doctrine, which teaches that all the Mussulmans are Brothers? Schahrah an∣swered, He held it for true. Whereupon the Potter reply'd, Since we are all Brothers, is it not an Injustice you should have so great a Treasure, and I should stand in need of a Farthing? Pray give me at least a Brother's Portion. Schahrah ordered a Silver Three-pence to be given him: but not being satis∣fied with it, he said, How is that? Shall I have but so small a Share in so great a Trea∣sure? Schahrah sent him back, saying, Go your way, and hold your Tongue; for your Portion would not be so considerable, should all our Brothers know of it.

Observation. It is a Turkish Writer who here taxes Schahrah with Covetousness and Niggardliness: How∣ever, he was a potent Monarch; as will be seen by his History, which is translated out of the Persian into the French Tongue by Mr. Galand. One thing only can make him suspected of the Vice he is charged with here, viz. that the Learned stuck rather to the Princes his Sons, than to him: but to excuse him, it may be said, that he gave up himself wholly to the Government of his Dominions, that reached from Persia to China; so that he had not so much Leasure as particularly to examine those that deserved to be rewarded.

21. Before Meals a Covetous Mahometan used to say twice, Bismi-llah; that is, In the Name of God. His Wi••e upon a time ask∣ing him the Reason of it, he answered, The first time I do it to drive away the Devil, and the second, the Parasites.

Observation. The Mahometans use to say Bismi-llah not only before Meals, but also when they begin to walk, to work, or to do any thing else.

22. In a Company before Sultan Mehem∣med the 2d, Emperor of Constantinople, some said that Mirza Khan had promised 1000 Pieces of Gold to any one that should show so much as one Fault in the Works of the Poets of his Court. Whereupon Sultan Me∣hemmed said, I should quickly exhaust my Treasure should I follow that Example.

Observations. Sultan Mehemmed is he who took Con∣stantinople; and though he had so mean an Opinion of the Poets of his Court, yet there were already good Turkish Poets in his time, as Letifi testifies.

The word Mirza in Persia, and India, signifies the Son or Relation of a Soveraign, and is said by Abbreviation instead of Emir Zadeh; that is in Persian, the Son of an Emir. I believe there is a Fault in the Name of the Prince here mentioned, and that he was of Tamerlan's Family, and had yet another Name besides those of Mirza and Khan. The word Khan amongst the Tartars, signifies a great Monarch. Those Turkish Em∣perors that are originally from Turkestan, that is part of the Great Tartary, take it with the Name of Sul∣tan: So that they say, and write, Sultan Mehemmed Khan, Sultan Achmed Khan, Sultan Murad Khan, &c.

23. The House of an Imam was very far from the Mosque in which he officiated. The Mahometans that resorted to it, told him once; Your House is too far, you can∣not come every Night to the Mosque to say Prayers an Hour and half after Sun-set, and therefore we'll exempt you from it: We shall do well enough amongst our selves without your taking so much Trouble. God bless you, Mussulmans, answered the Imam, you exempt me from the Night Prayer, I exempt you from that of the Morning.

Observations. Imam is an Arabian word, signifying the same as the Latin Antistes; that is, the President of the Sacred Ceremony. And in that Sense amongst the Mahometans, ••t den••••es him that makes the publick Prayer, not only in the Mosque, but in any Place whatsoever; whilst those that stand behind imitate his Kneelings, Prostrations, and other Gestures.

The Turks call in their Tongue that Night Prayer Jatzinamaz; that is, Prayer going to Bed.

24. A Mahometan that was frightfully ugly, met with a Looking-glass in his way; which he took up, and saw himself in it: but perceiving himself so mis-shapen, he slung it down in a Rage, saying, Had'st thou been good for something, People would not have thrown thee away.

25. A Calife sitting at Table, a roasted Lamb being served up before him, there came an Inhabitant of Arabia Deserta: The Calife desired him to come near, and sit at

his Table. The Arabian did so, and began to eat with an extraordinary Greediness. The Calife being displeased at his Clown∣ishness, said, You are very cruel to cut that poor Lamb in pieces with as great a Rage as if his Dam had butted you with her Horns? You are very compassionate, an∣swered the Arabian, and see me eat it with as much Sorrow as if its Mother had been your Nurse.

Observation. These Arabians are not so mannerly as those that live in Cities; but for all that, they have pretty good Sense and Judgment, and live together with more Fairness and Honesty than the other Ara∣bians.

26. Behloul was desired to tell over the Fools of the Town of Basra, where he was born: You ask, answered he, an impossible thing; but for the Learned, they may in∣deed be reckoned, for they are not very nu∣merous.

Observations. Basra, according to our Geographers, is the Town Balsora, upon the Persian Gulf.

Behloul was a Learned Man of the Court of the Ca∣life Haroun Erreschid, who was very witty. Behloul is an Arabick Word, signifying a Jester, especially one that is of a pleasant Humour; whence comes the Arabian Proverb, He that's of a pleasant Humour, dances without a Fidler: where the word Behloul is used in that Sense. This Behloul had probably another Name; and this seems but a Nick-name, by which however he's now best known.

27. Behloul coming to attend the Calife, the Grand Vizier said to him; Behloul, I have good News for you, the Calife makes you Overseer of the Apes and Swine of his Dominions: Then prepare your self, re∣plied Behloul, to obey my Commands, for you are one of my Subjects.

27. A Learned Man wrote to a Friend, whilst a troublesom busy Fellow, that stood near, look'd over his Shoulder to see what he was writing: The Learned Man perceiving it, broke off the Matter of his Letter to write the following words; If an imperti∣nent busy Fellow, that stands near me, did not look over what I write, I would have written you several other things, which must be kept to our selves. The Fellow ha∣ving read it, said, I swear I neither look'd upon, nor read what you wrote: The Learned Man answered, You Sot, why then do you speak as you do?

29. A Weaver that had entrusted a School-Master with something, came to demand it again, whilst the Master was sitting at his Door, leaning upon a Cushion, and giving their Lesson to his Scholars that sate about him. Sir, says he to the School-master, I want the thing I have entrusted you with, I desire you to restore it me. The School-master ask'd him to sit down, and to wait till the Lesson was finish'd: But the Weaver

being in haste, and the Lesson lasting some∣what long, as he perceived the School-master shaking his Head, which was custo∣mary with him when giving his Scholars their Lesson, he fancied that the Lesson con∣sisted in nothing else but shaking his Head and so said; Pray, Sir, rise and go for me; I'll keep your Place, and shake my Head for you while you fetch what's mine, because I cannot stay. Which made both Master and Scholars fall a laughing.

Observations. It must be understood, that this School-master sate cross-leg'd, or his Heels inward, upon a Carpet or Matt, after the Custom of the East.

'Tis also customary amongst the Mahometans, thrô all the East, to shake or nod the Head backwards and forwards when they read; as we see by this Instance, that this School-master, and the Children that were under him did; though as to the Master, perhaps he might have abstained from it, but it was his Custom. The Jews shake also their Heads in the Synagogues, whilst they say their Prayers; but side-ways, and not backwards and forwards, as the former: Both pre∣tend, that this Nodding or Agitation makes 'em more attentive in their Prayers.

30. In a very dark Night a blind Man walk'd through the Streets with a Light in his Hands, and a Pitcher of Water upon his Back. A Night-walker met him, and said, you Fool, what do you do with that Light? Are not Night and Day both alike to you? 'Tis not for my self, answered the blind Man, laughing, that I carry this Light;

but for such heedless Fellows as you are, lest they should justle against me, and break my Pitcher.

31. A Learned Man, extraordinary ugly, talking with a Friend in the Street, a pretty Lady going by stop'd, and look'd stedfastly upon him for some time; after which, she went her way. The Learned Man sent his Servant after her, to know what she would have. She answered, Tell your Master I had committed a grievous Sin with my Eyes, and I look'd about for a Punishment proportio∣nable to my Offence; and I thought none was so great, as to be staring upon his ugly Face.

32. The same Learned Man related the following Story: I never received a greater Mortification than this; A Lady upon a time took me by the Hand in the Street, and brought me to a Founder's Shop; to whom she said, Just so; you understand me: After which, she left me. I was the more surpri∣zed at this Accident, that I could not un∣derstand what she would be at, and desired the Founder to explain it to me. He told me, That Lady came to have me cast the Figure of the Devil; and I answered, I had no Pattern for it: She has met with you, and brought you to my Shop that I might take you for my Pattern.

33. A Mahometan, who had a very long Nose, and was 50 Years of age, courted a Lady; and said he was not fickle and un∣constant, as young People used to be; espe∣cially that he was very patient, how trouble∣some soever a Wife might prove. The Lady answered, It must needs be so; for had you not the Patience to bear with a Wife, how should you have born with your Nose for 50 Years?

34. A Mahometan very neat and fine, see∣ing another that went mean and neglected, and did not care to be shaved, told him, If you don't take off your Beard, your Face and Head will be alike.

Observation. Though the Mahometans, especially married Men, suffer their Beards to grow; yet for all that, they take a great care to have it shav'd down a∣bout their Cheeks and round their Face, and cut their Beard with Scissors, so that one Hair may not be longer than another, which quite alters the Air of the Face.

35. One of Ali's Race quarrelling with another Mahometan, asked him, Why are you my Enemy, whilst Religion obliges you to say in your Prayers; O God bless Maho∣met, and his Posterity? The other answer'd, The Prayer says, those of his Posterity that are good and pure, but you are not of that Number.

Observation. The Race of Ali is considered in Persia, both by reason of Ali and Fatima his Wife, Daughter

to Mahomet; because they are reckon'd as descended from Mahomet by Fatima. The Xeriffs are the same amongst the Turks, as the Posterity of Ali amongst the Persians. But the Turks believe not, with the Persi∣ans, that Ali's Race are the true Successors of Maho∣met to the Dignity of Calife, and derive not the Nobi∣lity of their Xeriffs from thence, but from Fatima, of whom they are descended.

36. An Inhabitant of Arabia Deserta, sate at Table with the Calife, who spy'd a Hair on the Morsel he was putting to his Mouth; Arabian, said the Calife, hold, take off the Hair that is upon your Meat. The Arabian answer'd, There's no eating at a Table where the Master looks so narrowly upon his Guests, that he perceives even a Hair up∣on the Morsels they are eating. And upon this he rose, swearing never to eat more at a Calife's Table.

37. A very rich Mahometan dying du∣ring a Tyrant's Reign, the Tyrant's Vizier cited the Deceased's Son before him, and ask'd him an Account of what his Father had left. The Son gave it very exactly, and added at the End; My Father has made you and me Co-heirs, and equal Sharers of all his Goods. The Vizier laughed in himself at the Wit of the Son, and was satisfied with taking one half of the Estate for his Master's Use.

38. A Turk being ask'd what he would choose rather, either to plunder to Day, or

to enter into Paradise to Morrow? He an∣swer'd; I'll take, plunder, and rob to Day whatever pleases me; and am ready to enter to Morrow into Hell, to keep company with Pharaoh.

Observation. The Turk mention'd here, is not a Turk of Constantinople, nor of the Empire of the Grand Signior; but one of those of Turkestan in Great Tartary, who live upon Plunder, and from time to time make Excursions out of their Country, into others on this Side the River Oxus; or list themselves Souldiers under other Prin∣ces. Though the Turks of Constantinople draw their Original from one of those Excursions, yet they will not own that Name; and give it only to the Mahome∣tan Clowns of Natolia and Romelia: so that amongst them, a Turk is as much as a clownish, rustical, uncivil and ill-bred Person.

39. A poor Man asking an Alms at the Door of a great House, the Porter told him, Go your ways, there's no body at home. The poor Man reply'd, I ask for a Bit of Bread, and not for the People of the House.

40. As the Son of a Mahometan was a dy∣ing, the Father order'd the Washer to come. His Servants told him, he is not yet dead, you must wait a little. The Father answer'd, That's no matter, he'll be dead before they have half wash'd him.

Observation. The Mahometans are very careful in washing the Bodies of the Deceased, before they bury them; it being an indispensable Ceremony of their Re∣ligion.

41. A Handicraft Man being ask'd, Who was the elder, his Brother or he? I am the elder, answer'd he; but when my Brother shall be a Year older, he shall be as old as I am.

42. A Mahometan being at the point of Death, a Bigot that had a stinking Breath breath'd under his Nose his dull Admoniti∣ons, wishing him to pronounce their Pro∣fession of Faith; and the more the dying Man turn'd his Head aside, the more the other was offensive. At last, the dying Man, not knowing how to free himself, told him, Pray give me leave to die purely, and no longer infect me with your poisonous Breath, more intolerable to me than Death it self.

Observation. Every one knows, that this Confession of Faith consists in these words, La ilah illa-llah, Mehem∣med resoul-ullah; There is no other God but God, Mahome•• is his Messenger. The Mahometans endeavour as much as possible, to have them pronounced by the dying Persons; as believing those Words necessary to enter into their Paradise.

43. A hunch-back'd Fellow being ask'd, What he would choose rather; either that God should make him as streight as other Men, or all other Men as crooked as him∣self? He answer'd, I would rather have them hunch-back'd, that I might have the

Pleasure to look upon them with as much Contempt as they have done upon me.

44. Some Friends went to walk into the Country with very good Provisions, and rested to eat them under a Shade in a very pleasant Place: A Dog coming near them, one of the Company threw him a Stone as if it had been a Piece of Meat: the Dog smelt to it, and went his way; and though after∣wards they call'd never so often, yet he would not come. Whereupon one of the Company said, Do you know what the Dog fancies with himself? these are covetous miserable Wretches, thinks he; hang them, they eat nothing but Stone; a Dog would not live with 'em.

45. A Son was ask'd, Whether he wished the Death of his Father, that he might have his Estate? he answer'd, No, but I could wish some-body would kill the old Chuff, that with the Inheritance I might also get the Price of his Blood.

Observation. Amongst the Mahometans, the Blood of one that has been kill'd is always paid for, either at the Cost of the Murderer, or of the Neighbours of the Place where the Murder has been committed; or in some other manner.

46. A Persian Poet read very indifferent Verses of his own to a Man of Sense, tel∣ling him, he had made them in the Ne∣cessary House: I don't question that▪

answer'd the Gentleman, for they smell on't.

47. A Poet came to a Physician, and told him he had something at his Heart which from time to time caused Faintings and Tremblings, and all the Hair of his Body to stand an end. The Physician being of a pleasant Humour, and knowing his Man, ask'd him, Whether he had not wrote Ver∣ses, which he had not yet rehearsed? The Poet own'd it. Out with them then, said the Physician: so the Poet recited; and then the Doctor said, Now go home, those Verses lay at your Heart, but at last the Obstruction is remov'd.

48. A Preacher that made very scurvy Verses, affected to quote them in his Ser∣mons; and sometimes said, I have made these at Prayers. At last one of his Hear∣ers, offended at his Pride and Vanity, inter∣rupted him, and said, Verses made at Pray∣ers are as inconsiderable, as the Prayers du∣ring which they were made.

49. A Persian Scribler read to the fa∣mous Poet Giami, a wretched Gazel of his composure, and made him observe, how artfully he had avoided the Letter Elif through the whole Poem. You would still do better, reply'd Giami, should you take out of it all the Letters of the Alphabet.

Observations. A Gazel is a Piece of Poetry much in fashion amongst the Persians and Turks: The two first Verses rhime together, and the first Verse of the fol∣lowing Distichs terminate on the Rhime of the first Distich; but the second Verse does not rhime at all. This Piece consists at least of 5 Distichs, and I have seen some of 11, 12 and 13. Commonly the Poet in∣serts his Name in the last Distich or the last but one, when the Gazel is somewhat long. All the Poets of any note amongst them, make a Series of Gazels rhimed by Alphabetical Order; which when brought to a Body, is call'd Divan. The very same word signifies likewise a Body of People that make up a Council, and withal the Place where they assemble. Thus at the Port, they say, the Grand Vizier presides at the Divan: the Grand Vizier, the other Viziers, the two Cadi∣leskers, the Reis Kitteb, and the Nischanga meet thrice a Week in the Divan, where they have each his Place. Love is the ordinary Subject of Gazels: However, Hasis, Giami, and other Persian Poets, treat of the most sub∣lime Matters of mystical Divinity, in their Gazels, un∣der the Allegorical Terms of Love and Voluptuous∣ness.

Giami is one of the greatest Persian Poets. It appears by his Baharistan, that he was most famous in the Reign of Mirza Sultan Hussein, the last of Tamerlan's Race who possess'd the Kingdoms of Khorassan and Persia: He died in the Year 898 of the Hegyra, of our Lord 1483. being 81 Years of Age, according to the Hi∣story of the Persian Poets, written by Sami, a Prince of the Family of the present Sophies of Persia. He has composed a great Number of Works in Verse and Prose; and there are amongst his Pieces of Poetry five Divans, that is, five perfect Collections of Gazels by Alphabetical Order. He is commonly call'd Mevlana Giami: Mevlana being an Arabian Word that signifies our Master, is a Title given to the Learned either in

Divinity, Law, or other Sciences; and is as a Sirname to those that have distinguished themselves from the rest, as our Doctors take the Title of Magister Noster.

That Gazel in which there was no Elif, gives me oc∣casion to observe, that such an Affectation has been in fashion amongst the Greeks, who have made entire Poems wherein a certain Letter of the Alphabet was not to be found.

50. Messihi and Schemi, two Turkish Po∣ets and Friends, having been together on a Day from Constantinople to Galata, to ogle the Women at Church; another Poet said, that Messihi the Mussulman went with a Wax Candle to the Christians Church.

Observation. The Jest, such as it is, partly consists in that Messihi signifies in Arabick a Christian, and Schemi a Wax Candle. Messihi and Schemi liv'd in the Reign of Sultan Soliman, as Letifi relates in his History of the Turkish Poets.

51. The Physician Mehemmed, Son to Zekeria, being in company with some of his Disciples, met with a mad Man that star'd a while upon him, and then grinn'd and laugh'd in his Face. Assoon as Mehemmed was come home, he order'd some Epithymum to be prepar'd, and took it. His Disciples ask'd him, Why he took that Remedy, since he seem'd not to stand in need of it? Be∣cause that brain-sick Fellow laugh'd at me, return'd he; for, I doubt, he would scarce have done so, had he not read in my Face some of that Melancholy which he has but

too much of, and the Sight of which pleas'd him; as Birds of a Feather flock toge∣ther.

Observations. That Mehemmed, Son of Zekeria, is that famous Arabian Physician known by the Name of Razis; which is not his proper Name, but an appellative Name of the Town Reï in the Kingdom of Persia, where he was born; according to the Rules of the Arabick Gram∣mar, as from Paris we make Parisian. Thus Razis was not an Arabian, but a Persian; and if he be call'd an Arabian Physician, 'tis because he has written in Ara∣bick, and withal practised and taught the Physick of the Arabians. Those that are acquainted with Plants, know that Epithymum is the Dodder which grows about Thyme by Filaments of Threeds, still in use amongst Physicians to purge Melancholy.

This Observation of the Life of Razis is drawn from the Persian Instruction of Emir Ousor el Maali Kikiaous King of Mazanderan, for his Son Ghilan Schah, under the Title of Kabous-nameh. This King lived in the 5th Century of the Hegyra, since he observes in his Book that he went in Pilgrimage to Mecca in the Reign of Calife Caim-Billah, in the Year of the Hegyra 420. of our Lord 1029.

52. A Woman consulting Bouzourgemhir, Vizier to Khosrou King of Persia, upon some Affair, to which t'other could give her no Answer: she said to him, Shame on you, must you be in so high a Station, and not able to give me an Answer? the King's Fa∣vour and Salary are finely bestowed. Bou∣zourgemhir only answer'd; I am not paid for what I know not, but for what I know.

Observation. Khosrou is that same King of Persia who is call'd Nouschirvan and Anouschirvan, under whom Ma∣homet was born, and Bouzourgemhir was his first Mini∣ster. The Eastern Writers speak of Nouschirvan as the Pattern of a perfect Prince, and of Bouzourgemhir as an Example to all Ministers of State.

53. A Taylor of Samarcand, living near the Gate that led to the burying Place, had by his Shop-board an earthen Pot hanging on a Nail; into which he threw a little Stone when any Corps passed by: and at the end of every Moon he told over the Stones that were in his Pot, to know the Number of the Deceased. At last the Tay∣lor died himself; and sometime after, one that knew nothing of his Death, seeing his Shop shut up, ask'd what was become of him? So one of the Neighbours of the De∣ceased answer'd, The Taylor's gone to the Pot as well as the rest.

Observation. Kikiaous relates that Story in his In∣struction for the Prince his Son; where he makes him remember, that we must all die both old and young.

54. A young Man given to Jesting, met with an old Man a hundred Years of Age; who went almost double, and could hardly support himself with a Staff: Hark ye me, Scheich, what did this same Bow of yours cost you, cry'd he, that I may buy me such a one? The old Man answer'd, If God give you Life, and you have but Patience, you shall have one like this for nothing.

Observation. Scheich signifies an old Man, but is also a Title of Honour and Dignity: for it appears by the Histories of the East, that it is given to the Sons of the Great; as we find in the History of Tamerlan, Mirza Omer Scheich, one of his Sons.

55. Kikiaous King of Mazanderan, in his Instruction for his Son, relates the following Story. Camil one of my Father's Chiaoux, being 70 Years of Age, had a mind to buy a Horse: A Jockey brought one that seem'd fine and strong, and the Chiaoux bought him. Now sometime after, he look'd into his Mouth, and found 'twas an old Horse: so he sold him off to another out of hand. I ask'd him, Why he parted with the Horse, and why the other bought him? He an∣swer'd; He who bought it of me, is a young Man, unacquainted with the Inconveniences of old Age, and so is excusable for having been deceived by the out-side: but I should not, had I kept the old Jade, while I so well know what a wretched thing 'tis to be old.

56. A King of Persia, in a Passion, deposed his Grand Vizier, and put another in his room: however, as he was satisfied with his former Services, he told him he might choose in his Dominions what Pla••e he best lik'd, to enjoy there, with his Family, what he had got by his Bounty. The Vizier an∣swer'd; As for the Wealth your Majesty has so liberally bestowed upon me, I have no

need of it; and I entreat you to take it a∣gain: but if your Majesty has yet some Af∣fection for me, I most earnestly beg for my abode some Desart Village, which I may people and cultivate by my Care, and the Industry of my Domesticks. The King gave order to look about for some such Village as he desired; but after a most exact Enqui∣ry, the Commissioners reported, that they could not find so much as one. The King told it to the deposed Vizier; who then said to him, I knew very well, Sir, that there was not so much as one waste Place in all the Do∣minions your Majesty had entrusted to my Care: so that what I have done was, that you might be inform'd in what State I re∣store them to you, and that my Successors may give as good an Account of them as I do my self.

Observation. Kikiaous obse••ves, that the King was so well satisfied with the Ingenuity of his Vizier, that he desired him to forget what was p••st, and restored him to his former Dignity. This King was one of the Kings of Persia that reigned before the Birth of Maho••••t: Which joined to other Testimonies, shows that there were Histories of those Kings that might be lost in the Time of Kikiaous; but of which many things were still known by Tradition.

57. In the Reign of Sultan Mahmoud Se∣becteghin, the Governour of the Town of Nisa in Khorassan, ruin'd a very rich Mer∣chant, and imprison'd him. The Merchant

making his Escape, went to Gaznin, the Seat of the Sultan; where he cast himself at his Feet, asking Justice. Sultan Mahmoud or∣der'd a Letter should be given him, directed to the Governour; enjoining him to re∣store whatever he had taken from the Mer∣chant. The Governour read the Letter; but, thinking the Merchant would ne're take the Trouble to go again to Court, did no∣thing of what was enjoin'd him. But the Merchant was not so easily wearied, and went back to Gaznin; and watching his Op∣portunity when the Sultan went out of his Palace, ask'd Justice a second time, with Sighs and Tears, against the disobedient Governour. The Sultan order'd he should have another Letter: But the Merchant re∣presented to him, that he had already carried a Letter from his Majesty which the Governour had not obey'd, and that it was not likely he should obey this. Sultan Mahmoud, who was intent upon other things, answer'd; I cannot help it▪ I can do nothing but write to him: but if he obey not, put his Head under thy Feet. The Merchant reply'd, I beg your Majesty's Pardon, he himself will trample my Head under his Feet when he receives this second Letter. The Sultan came to himself, and said; I am mistaken, 'tis my part, and not thine, to punish him. At the same time,

he dispatch'd Officers to the Provost of the Town of Nisa, with Orders to restore to the Merchant what-ever belonged to him, and to hang the Governour. The Provost executed the Orders; and when they brought the Governour to the Gallows, the Sultan's Letter was carry'd before him, a Crier proclaiming that this was the just Pu∣nishment of those that did not obey the Prince their Master's Orders.

Observations. Sultan Mahmoud Sebecteghin was Son to Sebecteghin, who was at first a Slave at the Court of the Samanians, that promoted him to the chief Offices in their Dominions, with such advantageous Circumstan∣ces, that at last he succeeded them in the Soveraignty of the Province of Khorassan: After his Death Sultan Mahmoud succeeded him, and inlarg'd his Dominions by great Conquests in the East-Indies. He reigned in the 4th Age of the Hegyra, that is in our 10th Century, and chose Gaznin, a Town on the Borders of the East-Indies, for the Seat of his Empire, preferring it before Bok∣••ara, where the Samanians used to reside, that he might be nearer his Conquests, and still at hand to assist them.

Nisa is a considerable Town of Khorassan, famous for its excellent Pasture-ground, and good Horses.

58. Sultan Masoud, Son to Sultan Mah∣moud Sebecteghin, was a brave Warrier, but understood not the Art of Governing like his Father. Whilst he indulg'd himself in Pleasures, charm'd with Consorts of Musick amidst the Ladies of his Palace, the Gover∣nours of his Provinces, and his Troops,

liv'd with the utmost Licentiousness, and committed great Violences. A Woman that had been misus'd, came to make her Com∣plaint; and he gave her a Letter to the Governour, of whom she complain'd. But the Governour performing nothing of what was commanded him, she went again to the Sultan, and crowding through a Throng of Petitioners, repeated her Complaint. Sultan Masoud order'd her a second Letter: and as she represented that the Governour had not obeyed the first, and the Sultan said he could not help it, she replied with great Bold∣ness; Give your Provinces to be govern'd, to such as will obey your Letters; and spend not your time in Diversions, whilst your Subjects, the Creatures of God, groan under the Tyranny of your Governours.

59. The Physician H••••••th said; Though this Life be always too s••ort, yet to live long, we must ••at in the Morning, wear light Clothes, and use Women soberly. By the Lightness of Clothes, he under∣stood that we ought to avoid being loaded with Debts, or being ••as'd up within a Stone-Doublet.

Observation. This Physician was an Arabian of the Town Taief, who practised Physick first in Persia, and then in his own Country, in the Time of Mahomet. However, 'tis not sure that he was a Mahometan; but 'tis certain he was born a Heathen.

60. The Calife Mansour had for his Phy∣sician George Son to Bachtjeschoua, whom he lov'd, though he was a Christian, because he had cur'd him of a very dangerous Disease. George, being already pretty old, fell sick: The Calife would needs see him, and or∣der'd he should be brought to him the most convenient Way; which was done. The Calife ask'd him, How he did? And the Phy∣sician having satisfied him in that, entreated him to grant him Leave to return to his Country; urging his Desire to see his Fa∣mily before his Death, especially his only Son, and to be buried with his Ancestors after his Death. The Calife said, Doctor, fear God, and turn Mussulman, I promise you Paradise. The Physician answer'd, 'Twill be Paradise to me to be where my Fathers are.

Observati••ns. Abul-pharage, who relates this Story, a••ds; that the Calife having laugh'd at the Physician's Answer, did what he could to detain him: but at last granted him his Request, and sent him back with a Pre∣sent of 10000 Pieces of Gold, each the Value of a French Gold-Crown. Which shows, that the Gift was not inconsiderable. This Physician was originally of Giondi Sabor, a Town of Pe••sia; whither he was con∣ducted by an Eunuch, that had Orders to cause his Corps to be carried thither, if he chanced to die by the way, that he might be interr'd according to his ••esire; but he got thither alive.

The Calife Mansour was call'd Abougiafar Mansour, and was the Tenth of the Family of the Abbassides. He dy'd

not far from Mecca, whither he was gone in Pilgri∣mage, in the Year of the Hegyra 15••, of our Lord 774.

61. John, Son to Mesue, Physician to the Calife Haroun Erreschid, was given to Jest∣ing: yet Gabriel another Physician, was too hard for him in the Presence of Ibrahim the Calife's Brother: for Gabriel having said to him, You are my Brother, the Son of my Father; Mesue said to the Calife's Brother; My Lord, I beg of your Lordship to bear witness; for I intend to share his Father's Estate with him. But Gabriel answer'd, Hold, Brother, this cannot be; remember that Bastards are no Heirs.

Observations. Mesue was of Syria, and Haroun Erres∣••hid, who had call'd him to his Court, caused him to translate into Arabick the Antient Physicians, and other Greek Works. And being very Learned, he set up a School at Bagdat, where he taught all sorts of Sci∣ences.

Gabriel was Grandson to George Son of Bachtjeschoua, mention'd in the foregoing History, and Physician to the Court of Haroun Erreschid, near whom he got in great Credit on occasion of a Lady of his Palace. This ••ady stretching her self, her arm remained stiff, so that she could not use it. All the Unctions and Fomentations the Physicians could think of, were applied in vain. At last Gabriel was call'd; and being told, after what Manner the Rigidity had seiz'd her, assur'd the Calife he knew an infallible Means to cure her; only he desi∣red he would not take amiss what he was to do before him and the whole Company, when the Lady should come. She came by the Calife's Order; and assoon as she appear'd, Gabriel ran to her, and stooping took

hold of the lower end of her Coat, as though he would have taken it up. The Lady surpriz'd at it, her Colour chang'd, and she stretch'd down that Arm, which was stiff before, to the very bottom of her Coat, lest the Physician should take it up. Presently he cried out to the Calife, that she was cur'd. And indeed from that Moment, the Lady mov'd her Arm as freely as if it had never been hurt. The Calife was so pleased with it, that he order'd 500000 Drachms to the Physician. Those Drachms were a Silver Coin of the Value of about a Shilling; so that the whole Sum amounted to 350000 Livers; that is, 26923 Pounds one Shilling and six Pence.

62. The Calife Vathek Billa angled upon the River Tygris, and Mesue his Physician was near him. The Calife sorry he could catch nothing, said to Mesue; Thou un∣lucky Wretch be gone, thou marrest my good Fortune. Mesue, incensed at this hard Usage, said to the Calife; Emperor of the Faithful, accuse me not unjustly: I own my Father was no more than a common Citizen of Khouz, and my Mother Recala had been a Slave; yet I have attain'd to the Happiness of being the Favourite of many Califes, of Eating and Drinking with them, and being a Sharer in their Pleasures: and by their Kindness I am grown rich, even beyond my Expectation. Now such a Man cannot be call'd unlucky: But if you'll be pleased to give me leave, I will tell you who may truly be call'd unhappy. The Calife declaring he might explain himself, he added; 'Tis a

Lord descended from four Califes, whom God has made Calife too; but who regard∣less of his Dignity, Grandeur and Palace, sits in a poor Cottage of 20 Cubits compass, exposed to a Blast of Wind that may drown him, and does the Work of the poorest and vilest sort of Men.

Observati••ns. Abul-pharage observes, that the Calife was highly incensed at the Boldness of Mesue; but that the Presence of Mutevekkel ala-llah his Brother and Successor, hindred him from showing his Resentment.

The Calife Vathek Billah died in the Year of the He∣gyra 232, of our Lord 846.

63. The Physician Bachtjeschoua went to attend the Calife Mutevekkel ala-llah, and found him alone. He sate down by him, as he us'd to do; and his Gown being some∣what unstitched at the lower end, the Calife discoursing with him, insensibly rip'd it up to the Girdle. Now the Matter of which they discours'd, caused the Calife to put this Question to the Doctor; By what Token they knew it to be high time to bind a Mad∣man? Bachtjeschoua answer'd, We bind him when he's so mad as to rip up his Physi∣cian's Gown to the very Girdle.

Observations. Abul-pharage relates, that the Calife laugh'd so heartily at the Physician's Answer, that he fell back on the Carpet on which he sate; and at the same time order'd him a very rich Gown, and a consi∣derable Sum of Money.

This Bachtjeschoua was Son to that Gabriel, whom we have lately mention'd; but notwithstanding this great

Familiarity with the Calife, a Treat which he presum'd to give that Prince, was fatal to the Giver: for the Ca∣life was so highly offended at his Sumptousness and Wealth, that sometime after he banish'd him from Court, and extorted great Sums of Money from him. 'Tis observ'd, that the Sale only of the Wood, Wine, Coals, and other Provisions of his House, amounted to very near 3000 Pounds Sterling.

64. Mehemmed, Son of Zekeria, or rather Razis, of whom we have already spoke, be∣ing grown blind in his old Age; a Quack prof••er'd to couch him, and so restore him his Sight. Razis ask'd him, how many Tu∣nicles the Eye was made of? The Empirick answer'd, he knew not; however, he was sure he could cure him. Razis replied; He that knows not how many Tunicles the Eye is composed of, shall never touch my Eyes. His Friends and Relations urg'd him to it, alledging that he ventur'd nothing, though the Operation should not succeed; and that he might recover his Sight if it were suc∣cessful. But he still excus'd it, saying, I have seen the World so long, that I desire not to see it any more.

65. The Calife Caher Billah▪ having en∣trusted Sinan, the Son of his Physician Tha∣bet, with the Examination of those that would profess Physick; a comely grave old Man happen'd to come to him, and was received with all the Honour due to his Age and Appearance. He had no sooner desired

him to ••it down, but he declared he would listen with pleasure to the good things he expected from him; and ask'd him, of whom he had learned Physick? Upon that Question, the old Man pull'd out of his Sleeve a Paper full of Pieces of Gold, which he put on the Carpet before Sinan, desiring him to accept of them. Then he added, I must freely own I can neither read nor write; but I have a Family, and I must maintain them: which obliges me to en∣treat you not to hinder me from that Way of living I have hitherto followed. Sinan smiled, and said, You shall, provided you visit no Patients whose Disease is unknown to you, and prescribe neither Bleeding nor Purging, but in those Diseases which you are very well acquainted with. The old Man answer'd, It was his Method, and that he never order'd any thing besides Oxymel and Juleps. The next Day a brisk and hand∣som young Man, well accoutred, came to him upon the same account. Sinan ask'd him, of whom he had learned Physick? He answer'd, of his Father; who was the old Man, to whom he had given Power the Day before to practise Physick. Sinan re∣ply'd, He's a brave Man, do you use his Method? The young Man answer'd, Yes: so Sinan, having charg'd him to observe it well, sent him back with Power to

practise Physick, as he had done his Fa∣ther.

Observations. The Calife Caher Billah was call'd Abou Mansour before his coming to the Throne, and succeed∣ed Muctseder Billa, in the Year of the Hegyra 320, of our Lord 932. He reigned a Year and seven Months.

The first Physician of the Grand Signior has, as well as this Physician of the Calife, the Power of examining those who take upon them to profess Physick at Con∣stantinople.

66. A Greek Quack of Antiochia had a∣greed for a Sum of Money to cure a Man of a Tertian Ague: but instead of performing his Promise, the Remedies he gave him changed the Tertian into a Semi-tertian; so that the Patient's Relations would not suffer him to come any more. Well then, said he, pay me half the Sum promis'd, since I have expell'd half the Sickness. He was so ignorant as to insist upon the Name, and seem'd to believe that the Semi-tertian is less than the Tertian Feaver, though it is double the Tertian: And whatever could be said to him, he still demanded half the Money.

67. An Egyptian Lady sent for a famous Astrologer, and desired him to tell her what it was that troubled her Mind. The Astro∣loger erected a Scheme, and made a tedious Descant upon each of the Celestial Houses in his Figure; which he set off with the less Grace, as being vex'd with perceiving the

Lady was not to be edified with his elabo∣rate Non-sense: At last he held his Tongue, and the Lady threw him a Drachm, or as you should say, a Shilling. The No-Conjurer see∣ing how little she gave him, added, that by his Figure he could perceive she was none of the most generous or richest: She told him this was the first Truth he had said. Then the Astrologer, looking still upon his Scheme, ask'd her, Whether she had lost any thing? Yes, said she, the Money I gave you.

68. The Learned of India own'd the great Wisdom, and other Talents of Bouzourgem∣hir; but found fault with him for wearying with Expectation those that consulted him. Bouzourgemhir hearing of their Reproach, said, 'Tis fitter I should think upon what I have to say, than that I should repent of having said something amiss.

69. A King had pass'd Sentence of Death upon a Criminal; who having but his Tongue in his Power, bellow'd out a thou∣sand Curses against the King: The King having ask'd what he said, one of his Vi∣ziers, who would not heighten his Resent∣ment against the condemn'd Malefactor, answer'd; The Criminal, Sir, says that God loves those who moderate their Anger, and pardon those who have offended them. Upon this, the King, moved with Compas∣sion, pardon'd the Prisoner. Another Vi∣zier,

who hated him that had spoken to the King, said; Men of our Quality and Cha∣racter ought not to tell Lies to their Sove∣raigns: that abandon'd Wretch has revil'd the King, and spoken unworthy things a∣gainst his Majesty. The King angry at that Discourse, said; The Lie of thy Brother Vizier pleases me better than thy Truth.

Observation. The first Chapter of Gulistan, begins with this little Story; but I must observe by the way, that Gentius, who has translated it into Latin, did not well understand the Place: His Words are, Lingua quam callebat, convitiis regem proscindere cepit. He ought to have translated, Lingua quam habebat, or quae illi supere∣rat; and to have understood it as I have done.

70. A King had no Love for one of his Sons, because he was little, and his Looks not so taking as his Brothers. On a certain Day, this Prince perceiving that his Father look'd upon him with Contempt; Sir, says he, a wise and prudent diminutive Man, is better than a dull and stupid over-grown Sot; whatever is big and bulky, is not al∣ways the mostprecious: the Sheep is white and neat, and the Elephant ugly and un∣clean.

Observation. Time shew'd that this Prince had more Heart than his Brothers; for he signalized himself in the War, whilst his Brothers had not the Courage to face the Enemy.

71. A King having embarqued at one of his Ports, was no sooner on Board but one

of his Pages began to tremble for Fear, and howl most hideously: And whatever could be said to quiet him, his Howlings and his Fears increas'd; so that the King was di∣sturbed with them. At last one of the Prince's Retinue said, That if his Majesty would give him Leave, he would find means to make him hold his Tongue. The King having con∣sented, the other caus'd the Page to be thrown over-board; but the Sea-men being fore-warn'd of what they were to do, plung'd him only twice or thrice, and drew him up again by the Hair, just as he laid hold on the Rudder of the Ship, believing they really design'd to drown him. When they had drawn him up, he slunk into a Corner, and was as still as he was loud be∣fore. The King being well pleas'd with the Cure, ask'd the Man who had wrought it, the Reason of it: The Page answer'd, He neither knew before what it is to be plung'd into the Sea, nor what it is to be freed from the Fear of immediate Drowning; so that the Danger he had been in, makes him bet∣ter relish the Pleasure of having escaped.

72. Hormouz King of Persia, after he was raised to the Throne, caused his Father's Viziers to be imprison'd: He was ask'd what Crimes they had committed to deserve this hard Usage? I do not know that they are guilty of any, answer'd the King. But

notwithstanding the repeated Assurances I have given them of my Goodness and Cle∣mency, I perceive they are still possessed with Fear, and put no Considence in my Words: This makes me fear lest they plot my Ruin; and in this I have followed the Counsel of the Politicians, who say, We must fear him that fears us.

Observation. Of four antient Kings of Persia, named Hormouz, as will be observed hereafter, this is the first or the second of that Name, because both were good Princes. The third was a Tyrant, and the fourth reigned but one Year.

73. A King of the Arabians being de∣crepit with Age, and on his Death-bed, a Courier came to tell him that his Troops had taken a certain Town, made the Ga∣rison Prisoners of War, and caused the People to submit to his Obedience. Upon this, with a deep sigh, he cry'd, This News is nothing to me, it concerns my Enemies.

Observation. He understood his Heirs, whom he look'd upon as his Enemies.

74. Hagiage was a Governour of Ara∣bia under the Reign of Calife Abd'ulmelec, Son to Mervan of the Family of the Ommi∣ades, but extreamly hated by reason of his Exactions and Cruelties. Once, meeting with a Derviche of Bagdat, he recommend∣ed himself to his Prayers. Presently the Derviche lifting his Eyes to Heaven, said,

Great God, take his Soul. Hagiage was not satisfied with that Prayer, but mur∣mur'd at it. But the Derviche replied: It i•• good for you and for all the Mussulmans.

Observation. Abul-pharage in his History calls this Governour Hagiage, Son to Jousouf, and the Author of the Gulistan, Hagiage Jousouf. It must also be obser∣ved, that Abd'ulmelec Son to Mervan was made Calife in the 60th Year of the Hegyra, and therefore the Author of the Gulistan is mistaken when he says that this Der∣viche was of Bagdat, since this Town was not built till the 145th Year of the Hegyra, of our Lord 762.

75. A Prince succeeding the King his Fa∣ther, became Master of a considerable Trea∣sure, of which he was very liberal to his Troops and other Subjects. One of his Fa∣vourites imprudently playing the Privy-Counsellor, said to him, Your Ancestors, Sir, have ••oarded up this Treasure with great Trouble and Care: You ought not then to lavish it away with so much Profuse∣ness as you do. You know not what may happen to you hereafter, and you have pry∣ing Enemies that eye you: Take care lest you should fall in want. The King, in∣censed at that Advice, reply'd; God has given me a Kingdom to enjoy it, and to be liberal, and not barely to be the Keeper of a Treasure.

76. Venison was roasted for Nouschirvan King of Persia, in the very place where he had hunted it himself: But when he went

to sit down to eat it, no Salt was to be found; so a Page was sent to the next Village for some, and order'd by Nouschirvan to pay for it, lest it should become an evil Cust••m, and the Village should suffer. A Courtier said, that was not worth speaking of▪ nei∣ther could he see what Harm could arise from it. But Nouschirvan replied: All the Vexations in the World have proceeded from small Beginnings, and afterwards have so much increased, that they have attain'd that 〈◊〉〈◊〉 height we see them at.

77. 'Tis past Dispute, that the Lion is the noblest, and the Ass the vilest of all Beasts; yet the Wise say, An Ass that carries his Burden, is better than a Lion that de∣vours Men.

78. A griping Woodmonger bought Wood of the poor Peasa••ts at a low ra••e, and sold it very dear to the Ri••h. One Night a Fire broke out in his Ki••chin, and spread till it reach'd his vast Stores of Wood, and consumed them altogether. Sometime after, while he said, I don't know how the Fire begun in my House; one of the Com∣pany told him, It broke out by the Smoke that went out of the Heart of the Poor whom your Covetousness h••s undone.

79. A Wr••stling-Master of 360 Tricks of his Art, had taught 359 to one of his Di∣sciples, and kept but one for himself. The

Scholar being young and active, had made so good use of his Master's Lessons, that he made bold to challenge him: The Master accepted the Challenge, and they both appeared be∣fore the Sultan, and a great Crowd of Peo∣ple. The Master, who knew very well that his Scholar was stronger than he, gave him no time to make an Advantage of it, but presently lifted him up very artfully from the Ground with both Hands, and threw him over his Head upon the Ground, which caus'd the Spectators to give a joyful Shout. The Sultan rewarded the Master and blam'd the Scholar, who yet said he had not been over∣come by Force, but meerly by a Trick of the Art, that had been concealed from him. The Master replied; I grant it, I had kept it for such a day as this, according to the Maxim of the Wise: That how great soever our Affections be for a Man, we must never give him such an Advantage over us, as might cause him to prevail if he became our Enemy.

Observations. There are yet Wrestlers among the Eastern Nations, like those of the Antients: These have nothing on when they wrestle, except Leather Breeches from the Knees to the Loins, and they be∣smear their Body with Oil for that purpose.

80. A King passed by a Derviche, who did not so much as lift up his Head to look upon him. The King being one of those

who are offended at the least thing, was in∣censed at this want of Respect, and said: This sort of dirty Fellows in Rags are meer Brutes. The Vizier also said to the Der∣viche, Why do you not pay to the King the Respect that is due to him? The Derviche answer'd; Let the King expect Veneration from those that expect his Favour: but know that Kings are established for the Pre∣servation of their Subjects; but that the same Obligation lies not upon Subjects to pay Respect to Kings. The King having heard his bold Discourse, desired the Derviche to ask him something. I only ask said the Derviche, that you may let me alone.

Observation. Diogenes made very near the same Com∣plement to Alexander, which is not strange; for most of these Derviches are, properly speaking, the Secta∣tors of that Chief of the Cynick Philosophers: they affect to show the same Indifference for the things of this World.

81. Nouschirvan in his Council was de∣bating a very weighty Affair: The Viziers proposed every one his Opinion; Nouschir∣van proposed also his. Bouzourgemhir fol∣lowed it, and being asked, Why he had preferr'd the King's Opinion to those of the Viziers? he answer'd; The Success of the Affair in Hand is uncertain, and therefore I thought it was better to follow the King's Advice, that we might be free from his

Anger if the thing proved unsuccessful.

82. A wandring Rascal who had assum'd the Dress of one of Ali's Progeny, came to a Metropolis with the Caravan of the Pilgrims of Mecca, and reported every∣where that he came from that Pilgrimage. Having intruded into the Court, he read to the King a piece of Poetry, of which he pretended to be the Author. One of the chief Officers newly come from the Army, said to the King; I have seen him at Ba••ra on the Festival Day of the Sacrifice, how can he say he has perform'd the Pilgrimage of Mecca? Besides his Father is a Christian of the Town of Malatia. What Relation is there between a Nephew of Ali and a Christian? Besides, the Poetry he had re∣cited as his own was discover'd to be the Poet Envert's. The King, who perceiv'd he was a Cheat, order'd him some Blows, and Banishment. At this Order my Gentle∣man threw himself at the King's Feet, say∣ing: I beseech your Majesty to give me l••ave to say but one word for my self, and I'll submit to any Punishment whatever, if what I say be not true. The King consented, and said, What hast thou to say? Travellers, reply'd he, may lie by Authority.

Observations. The Pilgrims of Mecca celebrate the Festival of the Sacrifice on the Mountain Ararat, where they offer every one a Sheep: But since on that Day

the pretended Pilgrim was at Ba••ra on the Persian Gulf, which is very far from that Mountain Ararat; 'tis an infallible Sign he was not a Pilgrim of Mecca.

Malatia is a Town of Nat••lia in the antient Cappadocia.

Enveri is an Antient Persian Poet.

83. Two Brothers were in Posts very different from each other: One was in the Service of the Sultan▪ and the other earn'd his Livelihood by the Sweat of his Brows; so that one lived at Ease, and the other had much ado to get Bread. The Rich said to the Poor, Why don't you get into the Sul∣tan's Service as I have done; you would free your self from so many Plagues you must undergo? The Poor replied; And you, why do you not work to free your self from such a contemptible Slavery.

84. A Courier came to Nouschirvan, and told him, that God had freed him from an Enemy. He ask'd, Are you not also to tell me that I shall always live, and never die?

85. In the same Nouschirvan's Council, where he was present, an Affair was deba∣ting, and every Vizier except Bouzour∣gemhir deliver'd his Opinion. The others asking the Reason of his Silence, he an∣swer'd, Viziers are like Physicians, who give Remedies to the Sick only when they are in great danger: You all say so many good things, that I were to blame should I add any thing of my own.

86. The Calife Haroun Erreschid, having conquer'd Egypt, placed there one Cosaib, the vilest of his Slaves, for a Governour. The Reason he gave for it was, his Indigna∣tion against Pharaoh, who would have been taken for a God. Now Cosaib was a Negro, as dull and rustick as may be imagin'd; as he show'd himself in several Occasions, espe∣cially in this. The Husband-men in hopes of some Diminution of the Taxes they lay under, presented him a Petition upon an Inundation of the Nile; which had unhap∣pily destroyed all the Cotton they had sown. Cosaib answer'd; You ought to have sown Wool, it would not have been lost.

87. Alexander the Great was ask'd, How he had been able to subdue the East and the West? a thing which other Monarchs of riper Years had not been able to perform with greater Treasures, State and Forces. He answer'd; I did no Harm to the Nati∣ons I conquer'd with God's Assistance, and never said any thing but Good of the Kings with whom I had to do.

Observation. Alexander the Great is famous amongst the Mahometans under the Name of Iskender; but they are divided as to the Nation whence he was originally. Some write that he was Son to Darab King of Persia; and that having ascended the Throne after Dara his elder Brother, the same with Darius, he conquer'd the whole World. Others come nearer the Truth, saying he was the Son of Phillip. Both agree as to the Extent

of his Conquests; and ascribe him very great Wisdom improv'd by Aristotle his Master. They say likewise, that in the Course of his Victories, he sought for the Fountain of Life: but it was only discover'd by Hizir General of his Army; and in their Meaning this Hizir is the same with Elijah, who is not dead, because he drank of this Water. They likewise call'd him the Horned, because of his great Power in the East, and in the West. I am al∣most perswaded that the Eastern Nations have given him that Denomination on occasion of the Greek Me∣dals of Lysimachus, especially those of Silver; where he is represented with Horns: and that those Medals be∣ing fallen into their Hands, they took them for Medals of Alexander, because they could not read Greek; so that they could not distinguish one from the other: Besides, that those Medals being larger than those of Alexander, those Nations seem the more excusable for having in∣ferr'd from their Largeness and Beauty, that they were rather made for Alexander than for any other.

88. A Derviche being invited to the Sul∣tan's Table, did eat much less than he us'd to do at home, to make his Sobriety observa∣ble; and after the Meal, made his Prayer longer than others, that he might raise a proportionable Opinion of his Devotion. When he came home, he order'd some Meat to be got ready, saying that he would eat. His Son who had some Wit, said to him, But, Father, have you not eaten at the King's Table? Not much, answer'd the Derviche, lest either he or his Courtiers should say, I am a great Eater. The Son replied, Then, Fa∣ther, I doubt you must say your Prayer o∣ver

again; for I fancy 'tis little better than the Meal.

Observation. On occasion of this Son of the Derviche, it is good to observe, that though the Derviches lead an austere Life, which might perswade us they have some relation to Monks and Friars▪ yet most or all of them are married, except the Calenders. The Maho∣metans find no fault with it, having this Maxim amongst them; That there is no monastie Life in the Mussul∣man Religion, La rubbaniet filis••am; by which they mean, that the Vow of Chastity is not admitted among them.

89. The Author of the Gulistan, writing concerning himself, has these words: While I was very young, I us'd to watch and read the Alcoran: One Night, as I was in that Exercise, and all our Family asleep except my Father, near whom I was; See, Father, said I to him, none so much as lifts up his Head to pray to God; but all are so fast a∣sleep, that they seem to be dead. My Father stop'd my Month, saying, It were better you should sleep as they do, than to observe their Faults as you do.

90. In an Assembly a Person of Quality was commended for his Prudence, and a ve∣ry honourable Character given of him. The Party concern'd lifted up his Head, and said; I am such as I know my self to be.

91. A King ask'd a Derviche, Whether he did sometimes remember him in his Pray∣ers?

Yes, answered the Derviche, I remem∣ber you when I don't think on God.

92. A devout Man saw in a Dream a King in Paradise, and a Derviche in Hell; and being surprized at it, would needs know why he had seen them both in Places so dif∣ferent from those in which they are imagi∣ned to be after Death? It was answer'd him, That the King was in Paradise for having lov'd the Derviches, and the Derviche in Hell for his servile Dependance on Kings.

93. A certain Derviche who eat 10 Pound of Bread per diem, and spent the whole Night in Prayers, was told by a Man of Sense, that it were better for him to sleep, and eat but half so much Bread.

94. The Author of Gulistan says further, in speaking of himself; I was a Slave at Tripoli amongst the Franks, and a certain Friend from Halep knowing me as he pass'd by, redeem'd me for ten Pieces of Gold, and carried me with him to Halep; where he gave me his Daughter in Marriage, and an hundred Pieces with her for her Portion. But being a wicked ill-tougu'd Scold, she reproach'd me sometime after with my Po∣verty, and told me that her Father had redeem'd me from the Chains of the Franks 〈…〉〈…〉. I answer'd, It is true he pro∣cur'd my Liberty for ten Pieces▪ but he made me your Slave for a hundred.

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95. A certain King being about an Affair of great Importance, made a Vow that if he accomplish'd his Design, he would distribute a considerable Sum amongst the Derviches. The Affair succeeding according to his De∣sire; the King that he might be as good as his Word, put the Money in a Purse, and gave it to an Officer to distribute: but the Officer knowing what sort of Men the Der∣viches were, kept the Purse till Night; and restoring it to the King, told him he could find never a Derviche. How's that, answe∣red the King, I know there are above 400 in the Town. The Officer replied, Sir, the Derviches take no Money, and those who do are no Derviches.

96. One having ask'd a certain Learned Man, what he thought of the Distribution of Bread settled upon the Derviches? He was answer'd, that if the Derviches did eat with a Design to make themselves stronger for the Service of God, they might lawfully eat thereof; but if they become Derviches only that they may eat, they eat their own Damnation.

97. A Derviche having left his Convent, and betaken himself to hear the Lectures of a Professor in a certain College; I ask'd him, (says the Author of Gulistan) seeing he had chang'd his Profession, What Difference he found betwixt a Learned Man and a

Derviche? He answer'd, That a Derviche did withdraw himself from the Waves and Tempests of the World, but a Learned Man did also withdraw others.

Observation. The Derviches amongst the Mahometans don't enter into such strict Vows as the Religious a∣mongst the Papists; but do freely quit their Habit, Rule and Cloister, to embrace what other Profession they please. The Mahometans have a great Number of Colleges founded by Sultans, and private Persons; where there are Pensions settled upon Professors to teach those things which are necessary for acquiring the Title of Learned, at which they arrive by degrees, as our Doctors do in the Universities of Europe; and the Sciences which they learn, are all of them concerning Religion and the Laws, which amongst them are un∣separable.

98. A Mahometan who had given many Proofs of his extraordinary Strength, being in such a Passion that he was stark mad, and foam'd at the Mouth, a certain Sage who knew him, seeing him in that Condition, enquir'd what was the Matter; and under∣standing that some Body had spoke ill of him, answer'd, How, can that Wretch carry a thousand Weight, and is he not able to bear one Word?

Observation. That it is more emphatical in the Per∣sian; for the same Word that signifies to carry or bear, signifies also to bear up under, or to support.

99. An old Man of Bagdat having mar∣ried his Daughter to a Shoe-maker, he kiss'd her so hard, that he bit her Lip till

it bled again: whereupon the old Man told him, that his Daughter's Lips were not of Lather.

100. A Learned Man being at a loss how to dispose of his Daughter she was so very ugly, though she h••d a vast Portion, did at last marry her to a blind Man. That same Year an Empiric••, who restor'd the Blind to their Sight, arriv'd in the Island of Seren∣dib; and the Learned Man being ask'd why he did not make use of him for his Son-in-Law, he answered, I am afraid, if he could see, that he would put away my Daughter she is so very ugly; and therefore it is bet∣ter that he continue blind.

Observation. Serendib is the same with the Island of Ceylon, and that which the Antients call'd Taprobane.

101. A Derviche speaking to a King who had no great Esteem for those of his Pro∣fession, says to him, We have neither the Might nor Power which you have in this World, yet we live more contentedly than you; Death will at last make us equal, and at the Day of Judgment we shall have the Advantage to be above you.

Observation. The Mahometans do expect a Day of universal Judgment as well as we, for the Punishment of the Wicked, and the Reward of the Just.

102. In the City of Halep a poor African said to some rich Merchants, who were as∣sembled together; Gentlemen, if you who

are rich, would do what in Equity you are obliged to do; and if we poor Men could be therewith contented, there would be no more Beggars in the World.

103. There were two Princes, Sons to a King of Egypt; the one of which applied himself to the Study of Sciences, and the other to heap up Riches: The latter be∣came King, and upbraided his Brother as having but little of the World for his share. But the Prince replied, Brother, I bless God that I have the Inheritance of the Prophets, that is, Wisdom, for my Share; whereas your's is only the Lot of Pharaoh and Haman, viz. the Kingdom of Egypt.

Observation. This Pharaoh, according to the Maho∣metan Traditions, is he who was drowned in the Red-Sea; and Haman was his Chief Minister, who put his wicked Designs in Execution. He was also, according to them, the first of the Egyptian Kings named Pharaoh, and of a very low Extract. His History they give thus; That his Father was one Massib a Cow-keeper, who dying, and leaving him an Infant, his Mother bred him a Joiner; but not liking that Trade, he put himself Prentice to a Coster-monger, but did not conti∣nue long at that Imployment neither. Then he fell a Merchandizing; but was also disgusted with that way of Living, because at a certain Pass they exacted a Toll of him equal in value to his Merchandise; so that out of Spite, he turn'd Highway-man. At last he found Means to post himself at one of the Gates of the Me∣tropolis of Egypt, todemand a Toll in the King's Name of every thing that came in or went out, tho without any Warrant; but being discovered, by exacting the

same Toll on the Corps of one of the King's Daughters who was going to be interred, he redeem'd himself from Death by the great Sums which he had amass'd. Fortune however did not abandon him, he found a Way still to be made Captain of the Watch; and when advanced to that Charge, had an express Order from the King of Egppt to put to Death all those whom he found abroad in the Night. The King himself going abroad one Night to communicate some secret Affair to one of his Ministers, without giving notice thereof to Pharaoh, was seiz'd by the Watch; who would not be∣lieve him to be the King, and brought him before Pha∣raoh, who would not believe him neither, but forc'd him to a-light from his Horse, and cut off his Head: And after the Action, having discovered that it was really the King, finding himself strong enough he went and forc'd the Palace, and declar'd himself King. He introduc'd Idol-worship, and would be own'd as God himself. In fine, he pursued the Israelites, and was drown'd in the Red-Sea. All these Particulars are to be found in the History of the Prophets of Kesani.

104. A King of Persia sent a Physician to Mahomet, who staid some Years in Arabia without any Practice; whereat being ag∣grieved, he presented himself to Mahomet, and, complaining, told him, that those who had a Right to command him, had sent him thither to profess Physick, but that no Body had made use of him; so that he had never sound any Occasion to let them see what he could do. Mahomet answer'd, It is the Custom of our Country not to eat but when we are hungry, and to leave off with an Ap∣petite. The Physician replied, That's the

Way to preserve Health, and have no need of a Doctor; and taking his Leave, return'd to Persia.

105. Ardeschir Babekan King of Persia, ask'd of an Arabian Physician, how much Nourish∣ment was needful per diem? who answer'd, One hundred Drachms: the King said, that was not enough to furnish Strength. The Physician replied, that's enough to carry you; but if you take more, you must car∣ry it.

Observation. Ardeschir Babekan was the first of that Race of the Kings of Persia, who reign'd until such time as they were expell'd by the Mahometans. His Father's Name was Sasan; whence it came to pass, that he and the following Kings were call'd Sasanians, according to the Antient History of the Persians, or what remains of it in the Arabian Writings.

106. Two Sophies of the City of Vasete took Meat of a Butcher upon Credit, and did not pay him; whereupon he dunn'd them every Day with ill Language, which put 'em to mighty Shame; but they bore it patiently, because they had no Money. A certain witty Man who perceiv'd how it was with them, told that it was much easier to entertain their Appetites with the hopes of good Cheer, than to entertain the Butcher with the hopes of his Pay.

Observations. The Sophies are the most eminent and noted of all the Religious Mahometans, both because of their Orthodox Sentiments as to Religion, the Regula∣tion

of their Life, and the Purity of their Morals, ac∣cording to the Original of their Name, which signifies Pure and chosen Ones. The Kings of Persia, of the pre∣sent Race, are also call'd by the Name of Sophi, as deri∣ving their Original from Mouca Cassem the seventh of the 12 Imams, who died about the Year of the Heg••ra 183, and of Christ 799. pretending that the Sect of Ali, from which the 12 Ima••s are descended, is the best and most pure, because their Ancestors have always distinguish'd themselves by a singular Zeal for the Mahometan Reli∣gion.

The City of 〈◊〉〈◊〉 was formerly a considerable Town in that Part of Arabia which carries the Name of Erak.

107. An officious Mahometan entertain'd a Derviche belonging to a very rich Man, and told him he was perswaded that that Man would be very bountiful to him if he were well inform'd of his Poverty; nay, he was at the trouble himself to go to the rich Man's Gate, and procure him Entrance. The Der∣viche went in, but seeing the Man melancholy and hanging his Lip, he came out again im∣m••diately, without so much as speaking one word to him. His Guide, who waited for him, ask'd why he came out so speedily? To which he answer'd, I did not like his Looks; I acquit him from all the Charity that ever I expected from him.

108. Hatemtai was in his time the most bountiful and freehearted of all the Arabi∣ans; and being ask'd, If ever he had seen or heard of any one Man who had a nobler

Heart than himself? He answer'd, That one Day after I had made a Sacrifice of for∣ty Camels, I went out to the Fields with some Arabian Lord••, and seeing a Man who had gathered a Burden of dry Thorns to burn, I ask'd him, why he did not go to Hatemtai, where there was a great Con∣course or People to partake of his Feast? he answered me, He that can furnish him∣self Bread by his own Labour, needs not be obliged to Hatemtai: This Man, said he, had a nobler Soul than I.

109. A certain King having need of a Sum of Money to give the Tartars to prevent their Incursions ino his Country, understood that a Beggar had a very considerable Sum by him; and sending for him, demanded part of it in loan, promising that it should be repaid as soon as the Revenues came in. The Beggar answered, That it would be very unworthy in his Majesty to defile his Hands with that Money which he had scrap'd together by Begging. To which the King replied, That he needed not trouble him∣self about that; it was to be given to the Tartars, so that it would be such Men such Money.

Observation. These Tartars are those of Grand Tar∣tary, who have been always accustomed to make Incur∣sions upon their Neighbours; and from them the Crim Tartars, though they have been separated a long time,

do still retain this Custom; which hath cost the Ger∣mans and Poles so many Thousands of Men since the beginning of the last War.

110. The Author of Gulistan, from whom we have had some of the preceding Articles, speaks of himself in the following Terms: I knew, says he, a Merchant who travelled with a hundred Camels loaden with Mer∣chandize, and had forty Slaves and Dome∣sticks to wait upon him. One Day he got me along with him into his Ware-house, and entertain'd me the whole Night with a Dis∣course which had no end: He told me that he had such a Man for his Partner at Tur∣questan, such and such Funds in the Indies. Then he shew'd me a Bond due to him for so much Money in such a Province, and told me that he had such a Man bound for such another Sum; and then changing his Note, he said that he design'd to settle himself in Alexandria, because there they had a good Air: but correcting himself forthwith, No, says he, I will not go thither, the African Sea is too dangerous; I have a Mind to take one Journey more, and after that will retire to a Corner of the World, and leave off Trading. I ask'd him what Journey that was? He answered, that he would carry Sulphur from Persia into China, where it is sold at a great Price; from thence I will bring China-Ware to sell in Greece; and

from Greece, I will carry Stuffs of Gold to the Indies; from the Indies, I will bring Steel to Halep; from Halep, I will trade with Glass into Arabia Foelix; and from Arabia Foelix, I will carry painted Cloths into Per∣sia; and when I have done this, I will bid farewel to Trade, which is carried on by so many toilsom Journies, and spend the rest of my days in a Shop. He spoke so much upon this Subject, that at last he made him∣self weary, and concluded with an Address to me to tell him something of what I had seen and learn'd in my Travels: To which I answered, by asking him if he had ever heard what a certain Traveller said when he fell from his Camel in the Desart of Gour, viz. That there were only two things which were capable of filling the covetous Man's Eye, viz. Sobriety, or the Earth which is thrown upon him after his Death.

Observations. This Narrative is not only excellent for the Character which it gives of a Merchant who sets no Bounds to his Avarice, but is also curious in im∣parting to us after what Manner, and with what Sorts of Merchandize they trade in the Levant. Those long Journies above-mentioned, are at this very Day under∣taken by Land; and oftentimes one Man performs them all, and sometimes more.

Turquestan is a Province of Great Tartary, of vast Ex∣tent, of which the City of Caschgar is the Metropolis: It took its Name from the Turks who inhabit the same; and from thence it is that vast Swarms of People of that Name have come at different times, of which the Turks

who do now enjoy the Empire of Constantinople, are a part.

By the African Sea, the Author of Gulistan understands the Mediterranean, which washes the Coast of Africa on the South: And as to his calling it dangerous, it was be∣cause the Christians were Masters of it in his time, and that the Mahometans had not a free Trade therein.

The Desart of Gour lies upon the River Jordan, be∣twixt Damascus and the Dead-Sea, through which lies the Road from Syria to Arabia. There is also a Country of this Name near the River Indus, which borders upon the Khorassan.

111. The same Author of Gulistan says of himself, that a certain Man of little Sense, but big and fat, and richly cloth'd, passing by on a brave Arabian Horse, and having an huge Turban upon his Head, he was ask'd, What he thought of the Brocard with which that great Fellow was cloth'd? To which he answer'd, That it was just like sorry Writing in Characters of Gold.

Observation. At this very Day those belonging to the Law in Constantinople, viz. the Mufti, the Cadileskers, the Mullas, or the Cadis of the first degree, wear Tur∣bans of a surprizing Bigness; for without an Hyper∣bole, there are some of them almost two Foot broad. They are made with very much Art and Curiosity; and though they be so mighty large, yet are very light, there being nothing in them but the sinest of Cloth and Cot∣••on: and when any of these Gentlemen fall short of the Capacity which they ought to have, then wo be to him; for the Turks in imitation of the Author of Gu∣listan, make their Mocks at him and his big Turban.

112. An Highway-Man ask'd a Beggar if he were not ashamed to hold out his Hand to every Body that he met, and beg Money? The Beggar answered, It is better to hold out the Hand to obtain a Farthing, than to have it cut off for robbing a Penny.

113. A Merchant having had a considera∣ble Loss, forbad his Son to speak of it to any Body: the Youth promis'd to obey, but ask'd what Advantage he should have by his Silence? The Father answer'd, that thereby we shall only have one Misfortune to bear instead of two, viz. the Loss it self, and our Neighbours rejoicing at it.

114. A certain young Man who had made a great progress in his Studies, but naturally ••imorous and reserv'd, being at a time a∣mong other Students, did not speak one word: His Father thereupon says to him, Son, why don't you also show us something of what you know? The young Man an∣swered; Because I am afraid that something be also ask'd at me that I know not.

115. Galen seeing a base common Fellow treat a Man of Learning in a scurrilous man∣ner, said concerning the Learned Man, that he would not have had any thing to do with the other, if he had been really a Man of Letters.

Observation. Galen was not only a Physician, but a great Philosopher; and therefore we have no Reason

to wonder that Saadi should have mentioned this witty Saying of his; which he might have learned from some Greek Book translated into Arabick, or from some Learned Christian in his Travels.

116. The Courtiers of Sultan Mahomet Se∣becteghin ask'd at Hassan de Meimend, Grand Vizier to that Prince, what the Sultan said to him concerning a certain Affair? The Vizier begg'd their Pardon, saying, that he would take care how he inform'd those of any thing, who knew every thing. They replied; You are Minister of State, and the Sultan will not stoop so low as to communi∣cate to such as we, what he will communi∣cate to you. The Vizier rejoin'd, that's be∣cause he knows that I will tell it to no Body, and therefore you don't do well to ask me such Questions.

Observation. Meimend is a City of Khorassan, the Birth-place of the Grand Vizier to Sultan Mahomet Se∣becteghin.

117. Saadi says also, in speaking of him∣self, that he was about buying a House: but not fully resolved on it, when a certain Jew said to him, I am one of the Elders of the Quarter; you cannot make Application to a fitter Man than my self, to tell you what that House is, buy it upon my word, I'll en∣gage to you that it has no fault. Where∣upon I answered him, says Saadi, it has one great one, viz. to have such a Neighbour as you.

Observation. That though the Mahometans have a great Aversion for all those who are not of their Reli∣gion, yet they hate the Jews more than they do the Christians; and therefore it was, that Saadi was unwil∣ling to hire an House in that Quarter where there were Jews.

118. A Poet going to see a Captain of Rob∣bers, repeated some Verses which he had made in his Commendation; but instead of being pleas'd with his Verses, he ordered him to be strip'd and chas'd out of the Vil∣lage, and set the Dogs after him. The Poet stoop'd to take up a Stone to defend himself against the Dogs; but it was frozen so hard that he could not pull it up: whereupon the Poet said, These Highway-Men are wicked People, they let loose the Dogs, and fasten the Stones.

Observation. The Author of Gulistan adds, that this witty Saying made the Captain of the Highway-Men laugh, who heard it from a Window; so that he call'd to the Poet to ask what he pleas'd, and he should have it. The Poet answered him, If you have a mind to do me a Kindness, I demand no more but the Garment that you have robb'd me of: The Captain of the High∣way-Men taking Compassion on him, did not only re∣store his own, but gave him another furr'd Vest.

119. An Husband lost his Wife, who was a great Beauty; but her Mother, who was very hateful to him, dwelt still with him by virtue of a Clause in the Agreement at her Daughter's Marriage, in case she survived her. A Friend ask'd him, How he took with

the Loss of his Wife? To which he answe∣red, That I am not so much troubled that my Wife is dead, as that her Mother is a∣live.

120. I lodg'd, says the Author of Gulistan, with an old rich Man at Diarbekir, who ne∣ver had any Children but one Son, who was then in Company: the old Man told me, that God had often heard his Prayers in a Valley not far from the Town, where great Devotion used to be perform'd near a certain Tree. His Son, who heard those Words, said, with a low Voice, to his Com∣rades, I wish I knew where that Tree were, I would go thither, and pray for my Father's Death.

Observation. Diarbekir is a great City of Mesopotamia, which our Geographers call by the Name of that same City; and being upon the Grand Signior's Frontiers towards Persia, there's a Bassa there who hath divers Sangiacs under him.

121. The same Author says of himself; That by an Excess of youthful Folly and Passion, he did once on a time abuse his Mo∣ther with ill Language; who being vex'd at his bitter Taunts, retir'd to a Corner with Tears in her Eyes, and said to me, Now that you have the Strength of a Lion, you have forgot that you were once young, as appears by your being unsensible of what I have done for you: You would not treat

me thus as you do, if you remembred the Time of your Infancy, and how I hugg'd you in my Bosom.

122 The Son of a certain covetous Wretch b••ing dangerously ill, his Friends advised the Father either to cause the Alcoran to be read, or to offer a Sacrifice, saying, that per∣haps it might prevail with God to restore his Son's Health. The Father, thinking upon this about the space of a Moment, said; It's best to read the Alcoran, because the Flock is at too great a distance. One of those who heard this Answer, said, He pre∣fers the Reading of the Alcoran, because that is only Lip-labour; but the Money that he must have expended for a Sacrifice, lies at the bottom of his Heart.

Observation. The Mahometans read, or cause to be read, either the whole Alcoran, or Parts of it, on divers Occasions, as for the Soul of the Deceased, for one that is sick, before a Battel, in publick Calamities, and other pressing Necessities, as believing it a proper Method to appease the Wrath of God; and they do al∣so sacrifice Sheep upon the same account. Schahroch Son of Tamerla••, being about to give Battel to Emir Cara Jousof, who had declared himself King of Persia, and establish'd his Throne at Tauriz, ordered the Chapter of Conquest, which is the 48th of the Alcoran, and con∣tains 29 Verses, to be read 12000 times by the Hasiz; that is, those who have the Alcoran by Heart, and fol∣lowed his Army.

123. A certain old Man being ask'd, why he did not marry? answered, that he did

not care for old Women: To which it was replied, that it were easy for him who was rich, to find a young one. To which he re∣join'd, seeing I do not care for old Women, because I am old my self, how do you think that a young Woman should have any Incli∣nation or Love towards me?

124. A certain Sage said to an Indian who learned to throw Wild-fire, That Trade is not proper for you, whose House is built of Cane.

Observation. The Eastern People speak often of this Wild-fire; and by their Account of it, it would seem that they make use of Bitumen in the Composition.

125. A Mahometan who was a silly Fellow, and had sore Eyes, addressed himself to a Farrier for a Cure, who applied the same Plaister to him that he us'd to do to the Horses: whereupon the Man became blind, and made his Complaints to the Courts of Justice. The Cadis being inform'd of the Matter of Fact, chas'd him away, saying, Be gone, you have no Cause of Action against this Man; for you would never have gone to a Farrier instead of a Physician, if you had not been an Ass.

126. A Son being sat in a Church-yard on the Tomb of his Father, who had left him a great Estate, discours'd thus to the Son of a poor Man: My Father's Tomb is of Mar∣ble, his Epitaph writ in Characters of Gold,

and the Pavement round the same of regu∣lar inlaid Work: But your Father's Tomb, what is it? two Bricks, one at Head and a∣nother at Feet, with two Inch thick of Mould upon his C••rps. The poor Man's Son an∣swer'd, Hold your Peace; for before your Father shall be able to move the Stone, with which he is covered, at the Day of Judg∣ment, my Father will be arriv'd in Para∣dise.

Observation. It is the Custom of the Mahometans to put one Stone at the Foot, and another at the Head of the Tombs of their Deceased; and according to the Person's Estate, those Stones are the more or less po∣lished or adorn'd: and often-times they put fine white Marble instead of the Stones; and then the Marble or Stone is in form of a Column, and very often with a Turban cut out upon the Head thereof, conformable to the Profession of the Deceased; or with a Woman's Head-dress if it be that of a Woman: and upon the Column there is usually an Epitaph in Sculpture, or in Characters engraven in Relief; for I do not remem∣ber that I have seen any engraven hollow, as we do u∣sually in Europe. The Epitaph does for the most part contain the Profession of the Mahometan Religion, the Name and Quality of the Deceased, with an Invitation to those that pass by to repeat the first Chapter of the Alcoran for the repose of his Soul. And some of them are in Characters of Gold. The richer Sort are at great Expence in Representations, and in the Neighbour∣ing Buildings; as Mosques, Hospitals, Fountains and Schools, with Revenues for their Maintenance. The publick Burying places are always without the Gates of the Cities; and none are interred in the Cities but Princes, and Persons of great Note, who are buried

with their Families near the Mosques which they found∣ed. This same Method is observed in Villages and Country Towns, where the Burying-places are always a-part from the rest of the Houses, and along by the High-way, that those who pass by may be thereby ex∣cited to pray for the Souls of those who are interred there: And besides the Stones and Marble, there are Places where the Friends of the Deceased plant Rose∣mary, or some other Plant, at the Head and Feet of the Deceased: And in some Places, Women go on Fridays and lament over the Sepulchres of their Husbands, or other Relations and Friends.

127. The Great Iskender, or Alexander the Great, having taken a certain Town, he was inform'd that there was a Philosopher of great Note in the same; and ordering him to be brought before him, he was a∣maz'd to see him such a deformed Fellow, and could not forbear to utter some words, which signified as much: The Philosopher understood him, and although he was in great disorder, because of the Sacking of his Country; yet answered, smiling, It is true that I am deformed; but you must consider my Body as the Scabbard, whereof my Soul is the Sword, and that it is the Sword which cuts and not the Scabbard.

Observation. I don't remember this Passage of Alexan∣der the Great in any Greek or Latin Author, nor never heard that any of 'em did mention it; neither do I find that any of the Philosophers, whose Names are come to our Knowledg, did ever mention it; and in effect, it sa∣vours more of the Sagacity of the Eastern People, than of the Greeks. But however that is, it deserves to be

remark'd; and the Easterlings not knowing the true Author, may be allow'd to ascribe it to Alexander the Great, whom they have rank'd amongst the Heroes of their Country.

128. A Philosopher said, I have writ 50 Volumes of Philosophy, but they did not please me; I extracted 60 Maxims out of them, neither did they give me Satisfaction: In sine, I pick'd out 4 from amongst those 60, wherein I found what I sought for, which are as follow, viz.

Never esteem Women so much as you do Men; for a Woman is always a Woman, let her Birth and Quality be never so good.

Let your Riches be as great as possible, set not your Heart upon them, because the Revolutions of Time scatter them.

Discover your Secrets to no Body, no not to your most intimate Friends; because it happens oft-times that Friends fall out, and then become Enemies to one another.

Set your Heart upon nothing in the World but Knowledg, accompanied with good Works, for you will be found criminal at the Hour of Death if you despise that.

129. The Philosophers of the Indies had a Library so large, that no fewer than 1000 Camels were sufficient to transport it. Their King wish'd that they would make an A∣bridgment of it; and then they reduced it

to 100 Camels Load; and after many o∣ther Retrenchments, this Abridgment was brought into four Maxims: The First con∣cerned Kings, saying that they ought to be just. The Second respected the People, say∣ing that they ought to be pliable and obedi∣ent. The Third regarded Health, and or∣dered that we should not eat but when we are hungry: And the Fourth recommended it to Women to turn away their Eyes from Strangers, and to hide their Countenance from those to whom they were not allowed to show it.

Observation. As to that of the Library carried by Ca∣mels, Saheb Son to Ibad, who was Grand Vizier to two Kings of Persia of the Boian Race, a great Lover of Learning, and who died in the 385 of the Hegyra, and the 995 of Christ, had a Library which was always car∣ried after him by 400 Camels, even in those Campagns which he was obliged to make. The Grand Vizier Kupruli, who was killed at the Battel of Salankement, had a well furnish'd Library, and never went to any Place without several Coffers full of Books; for he spent all the Time that he could spare from his Business in Reading or Teaching, which he practised particular∣ly at the beginning of this last War with the Emperor, when he had no Imployment till after the Death of the Grand Vizier Cara Mustapha Pacha, who procured his Disgrace because he was the only Man in Council who opposed him as to the Declaring of that War: and during that Interval, he gave a Lesson every Day to 60 Scholars, whom he did also maintain and clothe. There are many perhaps who will not believe this, be∣cause they have not been accustomed to see such things; but this was transacted upon a Theatre publick enough, viz. in the Middle of Constantinople.

130. Four potent Monarchs, in different Places of the Earth, did each of them utter a Remarkable Saying much to the same pur∣pose. One of them, a King of Persia, said, That he never repented of having held his Peace; but that he had repented full sore of several things that he had spoken. Another, being Emperor of Greece, said, My Power over that which I have not spoken, is far greater than over that which I have spoken, for I can no more conceal that which I have once uttered. The third, being an Emperor of China, said, It is much more vexatious to speak those things which we ought not to speak, than easy to conceal our Repentance for having said it. The last was an Indian King, who expressed himself thus; I am not Master of that which I have once spoken, but I dispose of what I have not spoken as I please; and can say it, or not say it, accord∣ing as I list.

Observation. Instead of the Emperor of Greece, the Text of Gulistan says, Emperor of Roum; which is the same thing, because in general under the Name of Roum, the Easterlings understood all those Countries which were possessed by the Romans: and though from the Romans those Countries passed to the Greeks, yet they always retain'd the Name of Rome because of their first Original; at which we have no reason to wonder: For ever since the Time of the Romans, the Greeks have been called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and call themselves so to this Day. The word Roum in particular, is also simply taken for the Countries which the Selgiucides possest

in Anatolia, whose Capital was Iconium; and this did occasion their assuming to themselves the Title of Kings of Roum. The Reason of this was, because the Emperor of Constantinople having defended that Coun∣try a long time against the Mahometans, who called them by the Name of the Emperors of Roum, the first who seis'd that Country, and rendred themselves Masters thereof, afterward affected to be call'd by that same Name.

131. Three Sages, one of them a Greek, another an Indian, and the third Bouzour∣gemhir, discours'd together in presence of the King of Persia; and the Subject of their Conversation was upon that Question, viz. Which of all things was the most grievous? The Grecian Sage answer'd, Old Age over∣whelmed with Infirmities, Poverty and Want. The Indian Sage answer'd, Sickness, and to be impatient under it. But Bouzour∣gemhir replied; The Approach of Death under want of good Works: to whom all the Company agreed.

132. A Physician being ask'd, What was the best Time to eat; replied, It's best for the rich Man to eat when he is hungry, and for the poor Man to eat when he can get it.

133. A Philosopher forbid his Son ever to go out in a Morning without eating; for in that Case he would be of a better Temper of Mind; and if affronted by any Body, would suffer it more patiently: for Hunger, says he, dries and turns the Brains up-side down.

Observation. I know not whether the Easterlings do it because of this Maxim, which is very true and full of good Sense; but generally they eat betimes, and ordinarily before their Morning-Prayers, which they say before Sun-rising: and what they eat then is Milk, Liquid Confections, and other cool things, but no Meat; after which they drink Coffee. It is certain that the serious, cloudy, and melancholy Air which one may perceive in those that are fasting in a Morning, does but too much prove the Necessity of putting this Maxim in practice.

134. Bouzourgemhir being ask'd, Who was the justest King? answered, It is he under whose Reign good Men are most at ease, and ill Men are most afraid.

135. The Arabians said to Hagiage their Governour, who treated them roughly; Fear God, and don't torment the Mussul∣mans with your vexatious Doings. Hagiage who was eloquent, went up to the Seat of Justice: and haranging them, said, God hath set me over you to be your Governour; and though I should die, you would be no∣thing the happier, for God hath many Ser∣vants such as I am; and when I am dead, perhaps I shall be succeeded by a Governour more wicked than I.

136. Alexander the Great depriv'd an Officer of his Imployment, and gave him another of less Value; with which the Officer was contented: Some-time after Alexander the Great saw the said Officer, and ask'd

him, How he took with his New Office? He answered respectfully, It is not the Of∣fice which makes him who exercises the same, any thing the more noble or conside∣rable; but the Office becomes noble and considerable by the good Conduct of him who is in it.

Observation. Alexander the Great was very well satis∣fied with this Answer, and restored the Officer to his first Employment. In the Eastern Courts which are very stormy, the Courtiers have need of these sorts of Examples, to prevent their falling into despair if they happen to be obliged to go back, after having been ad∣vanced in Service.

137. A certain Derviche us'd to visit a Sul∣tan very familiarly; but he observ'd one Day that the Sultan did not look so kindly upon him as he had usually done, and think∣ing what might be the Cause, conjectured that it might be because he came to him too often: whereupon he forbore to visit, and make his court to him as he was wont to do. Some time after the Sultan met him, and ask'd, Why he forbore to visit him? The Derviche answered, I thought it better to have your Majesty ask me that Question, than to witness your Displeasure at my see∣ing you too often.

138. A Favourite . . . . . . to Cobad King of Persia, had a great deal of trouble to keep in his Horse, which would

needs be up foot-sides with the King's Cobad taking notice of it, demanded of him what Regard Subjects ought to have for their King when they . . . . . . The Favourite answered, The principal thing they are to observe, is not to let their Horse eat so much Barley, as was customary, the Night before they are to have the Honour . . . . . . that so they may avoid such confusion as I am in at present.

Observation. Cobad King of Persia was Father to Nouschirvan, who succeeded him; in whose Reign Maho∣met was born. In the Levant they give Barley to their Horses, and not Oats, they not being so common as Barley there.

139. Nouschirvan, King of Persia, having treated all his Court with a magnificent Feast on the Day of Nevrouz, observ'd du∣ring the Treat, that a Prince, one of his Kinsmen, hid one of the Golden Cups under his Arm, but took no notice of it. When the Guests rose from Table, the Officer who had the Charge of the Golden Vessels, cried, Let no Man go out, for he miss'd one of his Golden Cups, and must have it again. Nous∣chirvan answered, Don't trouble your self about that, he that took it will not restore it, and he who saw him take it will not tell who is the Thief.

Observation. Nevrouz is the Day when the Sun en∣tred into Aries, and signifies the New Day, because a∣mong the Persians it is the first Day of the Solar Year;

which was observ'd in the Reigns of the antient Persian Kings, but the Mahometans observe the Lunar Year. Yet the Persians continue ever since to celebrate that Solemn Festival upon the Day of Nevrouz, by a great Treat to their Court; and at that time they drink all their Wine in Golden Cups, as may be seen by the Relations of the Travellers of our Time.

140. Hormouz King of Persia, Son of Sa∣por, bought a Bargain of Pearls, which cost him 100000 Pieces of Gold, but he was not pleas'd with them. One Day his Grand Vi∣zier told him that a Merchant offered 200000 for them, and that the Gain being so consi∣derable, he would do well to sell them, seeing his Majesty did not like them. Hormouz an∣swered, 100000 Pieces of Gold which we have disburs'd, is a small thing for us; and the other 100000 which you propose, is a Gain too inconsiderable for a King: and be∣sides, if we play the Merchant, who must act the King's Part, and what will become of the Merchants?

Observation. There were four Kings of Persia named Hormouz, according to the Catalogue that we have in the Eastern Histories; and he who is mentioned here, was the first of the Name, and third of the fourth, and last Race of the Antient Kings of Persia; which the same Historians call Sasanians, from Sasan Father of Ar∣dischir Babecan the first King of that Race. Sapor his Fa∣ther caus'd Tchendi Sapor in the Khouzistan to be built, from whence came the Physician Bacht jesch••ua, of whom we spoke before. There was another Sapor King of Persia before this; but he was of the Ascanian Race, as the Easterlings call it, and are the same whom we call

Arsacides. He was Successor to Ask, who gave the Name to all the Race, and rendred himself so formi∣dable to the Romans. Of Ask the Greeks and Romans made Asak, and from Asack, Arsack; whence came the Name of Arsacides.

141. During the Minority of Sapor, Son to Hormouz King of Persia, Tair Prince of the Arabians made a cruel War upon the Persi∣ans; wherein he pillaged the Capital of the Kingdom, and made Sapor's Sister a Slave. But when Sapor came of Age to govern him∣self, he attacked Tair, and took him in a Fortress by the Treachery of Metaca his own Daughter, who opened the Gate of the Fortress; and having rid himself of Tair, he made a great Slaughter of the Arabians: and being at last wearied of his Butchery, that he might render his Cruelty so much the greater by a lingring Death, he ordered that they should only break the Shoulder-Bones of such as they met. Melik, one of Mahomet's Ancestors, ask'd him, What Ani∣mosity it was that inspir'd him with so much Cruelty against the Arabians? Sapor an∣swered, The Astrologers have told me, that the Destroyer of the Kings of Persia was to be born amongst the Arabians; and it is in hatred of him, that I exercise this Cruelty whereof you complain. Melik replied, It may be that the Astrologers are mistaken; and if it should happen as they say, it were

better for you to cause this Butchery to cease, that so he may entertain less Preju∣dice against the Persians when that time comes.

Observation. Sapor, mentioned in this Article, is the 2d of the Name of the Race of the Sasanians, as his Father Hormouz was in like manner the 2d of that Name of that same Race; and because of his Cruelty in breaking their Shoulders, the Arabians gave him the Name of Sapor Zou l'••••ctaf; i. e. the Shoulder-Breaker: and thus they did always distinguish him from others, when they spoke of him in their Books.

142. A very young Highway-Man was brought before a Calife; who commanded that his Right-hand should be cut off, say∣ing, that so the Mussulmans might not be exposed to his Robberies any more. The Highway-Man begg'd the Calife's Mercy, saying, God made me with both Hands, I pray you don't suffer me to be made Left-handed. The Calife commanded still to cut off his Hand, for it was against the Will of God that Robbers should be suffered. The Criminal's Mother being present, answered, O Emperor of the Faithful, he is my Son, and gets my Living by the Labour of his Hands, I beseech you that you would not suffer him to be maim'd for my sake. The Calife persisted in his Resolution, and said, I will not take his Crime upon me. His Mo∣ther insisted, and said, O Emperor consider his Crime as one of those for which you beg

God's Pardon every Day: Whereupon the Calife granted what was desired in favour of the Highway-Man.

Observation. Emperor of the Faithful, or Believers, is the true Interpretation of the Title of Emirelmoume∣ni••, which the Califes have arrogated to themselves; as did the Arabian Kings, and other Mahometan Prin∣ces in Spam, according to their Example. Osmond, se∣cond Successor to Mahomet, was the first who assum'd it instead of the Title of God's Successor, which they gave him at first, that being thought too long, as Aboulfa∣rage hath observed.

143. A Criminal being brought to a Ca∣life, he condemned him to the Punishment which he deserved. The Criminal says to the Calife, O Emperor of the Faithful, it is Justice to take Vengeance for a Crime, but it is a Vertue not to revenge one's self; and if it be so, it is not sutable to the Dignity of a Calife to prefer Vengeance to Vertue. The Calife being pleas'd with the ingenious Saying, pardon'd him.

144. A young Man of the Family of Has∣chem, which is a considerable Family a∣mongst the Arabians, had offended a Person of Note; whereof they complain'd to his Uncle, under whose Government he was. The Nephew perceiving that his Uncle was about to chastise him, says to him; Uncle, I was not in my right Senses when I did that thing, but remember that you do that in your right Senses which you are about to do.

145. Hagiage examin'd an Arabian Lady who was taken with the Rebels; but she cast her Eyes downward, and did not re∣gard him: One of those who sat by said, Hagiage speaks to you, don't you regard him? She answered, I should think that I offended God if I regarded such a Man whom God does not regard.

Observation. We have already observed that Hagiage was Governour of Arabia, and one that committed great Cruelties.

146. One ask'd of Alexander the Great, By what Methods he arriv'd at such a De∣gree of Glory and Greatness? He answered, By the good Treatment which I always gave to my Enemies, and by the Care that I took to keep my Friends constant in the Amity which they had for me.

147. Alexander the Great being with his Generals, one of them said, Sir, God hath given us a great and potent Empire; take many Wives, that so having divers Sons, your Name may be preserv'd to Posterity. Alexander answered, It is not the Sons who perpetuate the Memory of their Fathers, but their own good Actions and Manners: Neither should it become such a great Con∣queror as I am, to suffer himself to be con∣quer'd by Women, after I my self have con∣quered the Universe.

148. Under the Reign of Sultan Mahmoud, Sebecteghin Fakhr-edde-Vlet King of Ispahan, of Rei, Korn, Kaschan, and the Province of Catristan in the Khorassan, died, and left for Successor his Son Meged-edde-Vlet very young. During his Minority Seideh his Mother, a Princess of extraordinary Wisdom, admini∣stred the Government with the general Ap∣probation of all the People of the Kingdom. When he came of Age to reign himself, be∣ing found uncapable of such a Charge, they left him only the Title of King, while Seideh continued the Administration. Sultan Mah∣moud King of Maveran-nahar, Turquestan, and the greatest Part of Khorassan, and the In∣dies, being puff'd up with the Possession of those powerful Dominions, sent an Ambas∣sador to this Queen, ordering her to ac∣knowledg him for King, to make Prayers be said in his Name in all those Mosques which depended upon her, and to coin all her Money with his Stamp; but if she re∣fus'd to submit to these Conditions, he would come in Person to seize Rei and Ispa∣han, and cut her off. The Ambassador pre∣sented the Letter, which was fill'd with those Menaces; and having read it, Seideh said to him, In answer to Sultan Mahmoud's Letter, you may tell him what I am about to say to you; So long as the King my Hus∣band lived, I was in a continual Fear that

your Master would attaque Rei and Ispahan; but assoon as he died, that Fear vanish'd, because Sultan Mahmoud being a very wise Prince, I persuaded my self that he would not employ his Arms against a Woman: but seeing I am deceived, I take God to witness that I will not fly if he come to attack me; but that I will wait for him without fear, to assert my good Pretensions and Right by Arms: If I have the good Fortune to obtain the Victory, I will make it known to all the Universe that I have conquered the great Sultan Mahmoud; which will be an immor∣tal Glory for me to conquer him who hath conquered a hundred Kings: But if I be o∣vercome, Sultan Mahmoud will have nothing to boast of, but that he hath conquered a Woman.

Observations. Seideh was Daughter of one who was Uncle to the Mother of Kikiaous King of Mazanderan, as he takes notice himself in relating that Part of the History for his Son's Instruction, of which we have spoke already. That same Part is also related in the Select History, which is also an Abridgment of the Mahometan History in Persian.

Fakhr-edde-Vlet King of Persia, the Seventh of the Race of Boieh, who began to reign in the 321 of the Hegyra, and of Jesus Christ 933, by Ali Son of Boieh; and this Boieh pretended that her Original was from Boheram Gour the Antient, King of Persia, of the Race of the Sasanians. Fakhr-edde-Vlet reigned eleven Years, and died in the Year of the Hegyra

387, of Christ 997. Saheb Ismail Son of Ibad, who made his Bibliotheque be carried after him to the Campagn by 400 Camels, as we mentioned former∣ly, was his Grand Vizier.

Seideh disarm'd Mahmoud Sebecteghin by her Con∣stancy, and this resolute Answer; but assoon as she died, he dethron'd Meged-edde-Vlet, and made him die in Prison.

149. One having ask'd an Arabian, What he thought of Riches? he answered, They are Childrens Play, give and take.

150. Schems-elmaali King of Gergian and Tabaristan, or, which is the same, King of Mazanderan, was endowed with excellent Qualities; but was extreamly passionate, and would kill his Subjects on the Spot for the least Trifle, never sending any to Pri∣son, or observing the least Form of Justice: But his Subjects growing weary at last, laid Hands on him▪ and shutting him up in Pri∣son, where he died, said to him; Lo, this hath be••allen you for depriving so many People of their Lives. He replied, It is be∣cause I cut off too few; for I had not been here to Day, if I had destroyed every one of you.

Observation. Schems-e••maali called himself Schems-elmaali Cabous, and was Grandfather to Kikiaous, Au∣thor of the Instruction that we have already mention∣ed oftner than once; which he intituled Cabousnameh, in honour of him. He was starv'd to Death by Cold in

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that Prison in the 403 of the Hegyra, because they put him in there without his Clothes, as they had surprized him, and would not so much as allow him what they gave Horses for their Litter, although he begg'd the same as a Favour; and that which they litter Horses with in the Levant, is dry Horse-dung. Schems-elmaali was learned in Astronomy, and divers other Sciences; and left several Works both in Prose and Verse writ in Persian.

151. Nouschirvan King of Persia ask'd at one of the Grecian Emperors, by an Am∣bassador, By what Methods he became so firm and stable in his Empire? The Empe∣ror answered him, We employ none but such Persons as are experienc'd in the Ad∣ministration of our Affairs; we promise nothing but what we perform; we punish no Body according to the Height of our own Passion, but according to the Merit of their Crime; we give Employments to none but Persons of Quality, and take Ad∣vice from none but Persons of good Sense.

152. That same Nouschirvan would have this engraved upon his Tomb: All that we have sent before us is our Treasure; and he that would rather reward Evil than Good, is not worthy to live quietly.

Observation. By that Expression, All that we have sent before us, Nouschirvan meant all his Good Works.

153. Plato said that Hunger is a Cloud which rains Knowledg and Eloquence; and

Satiety is another Cloud which rains Igno∣rance and Dulness. He said further, When the Belly is empty, the Body becomes Spirit; but when it is full, the Spirit becomes Body. He said moreover, That the Soul finds its rest in sleeping a little, the Heart in few Dis∣quiets, and the Tongue in Silence.

Observation. I don't know that those remarkable Words of Plato are to be read in his Works; or that they are to be found in any of our Antient Authors. I found them in a Collection of different Matters in Ara∣bian, Persian, and the Turkish Language, which I brought from Constantinople. He who collected them, cites his Author whence he had every Article, except in some places, as in this, which I think worthy of its room here.

154. A Poet read some Verses to an Emir which he had made in his Praise; and as he read them, the Emir said, That is well, that is well: The Poet finished his Reading, but the Emir said nothing else to him. Upon which Silence, the Poet told him you say, that is well, that is well; but that won't buy Meal.

Observation. By the Name of Emir, we are to un∣derstand the General of an Army, or Governour of a Province.

155. One told Alexander the Great that a certain Prince, whom he had not yet con∣quered, was able and experienced in Martial Affairs, and that therefore it were advisa∣ble to surprize and attaque him by Night.

To which he replied, What will People say of me, if I overcome him as a Robber?

156. One demanded of a wise Man, What a Friend was? He answered, That it is a Word which hath no Signification.

157. The Sage Locman being on his Death-bed, sent for his Son; and as he gave him his Blessing, said to him, My Son, that which I would more especially recommend to you now in the last Moments of my Life, is to observe six Maxims, which compre∣hend all the Morals of the Antients and Moderns.

Never engage your self to the World, but in proportion to the short Duration of your Life.

Serve the Lord your God with all that Zeal, that the Occasions which you have of his Help does require.

Labour for Eternity which abides you, and consider the Time of its Duration.

Do your utmost to rid your self of Con∣tention, whence one can never get out again after they have been once thrown headlong into it.

If you be in haste to commit Sin, consi∣der before-hand what Strength you have to bear the Fire of Hell, and the Chastisement of God.

When you have a mind to sin, seek for a Place where God cannot see you.

Observation. The Eastern People have a Collection of Tables under the Name of Locman, whom they call the Wise, and give much the same Account of him that the Greeks do of Aesop; but they do neither agree as to the Time when he flourish'd, nor his Country: some hold that he was one of the Patriarchs, and Job's Sister's Son; others write, that he was contemporary with David, and was 30 Years at his Court; but most say, that he was an Abyssine, and by Consequence a Black, and Slave to a Merchant. And all agree, that he was a Man of consummate Prudence and Wisdom, and endued with an extraordinary Quickness of Wit. His Tomb is according to them at Remlah, the same that we call Ramah in the Holy Land, betwixt Jerusalem and Joppa. Mahomet speaks of him in the 31st Chap∣ter, or otherwise the 31st Sourate of the Alcoran, which is called the Sourate of Locman.

158. Locman being ask'd from whom he learn'd his Vertue? answered, From those that had none, for I abstain'd from every thing that I observ'd vitious in their Acti∣ons.

159. Ali recommended to his Sons Hassan and Hussein to practise the following Di∣rections, My Children, says he, never de∣spise any Man, look upon your Superiours as your Fathers, upon your Equals as Bre∣thren, and Inferiours as Children.

160. Hagiage, who was afterwards Go∣vernour of Arabia, besieged the City of Mecca, and Abdullah the Son of Zebir de∣fended the same; who being reduced to Ex∣tremity, and perceiving that he was in ha∣zard

to be taken by Storm, retired to his own Habitation: Whereupon his Mother said to him, Son, if you sight for a good Cause, it cannot be maintain'd but by your Sword; return then to the Battel, and con∣sider that you fall a Martyr if you be slain. Abdullah answered, Mother, I am not afraid of Death, but hate to have my Head cut off after I am dead. His Mother replied, Son, the Sheep after its Throat is cut, feels no Pain when it's roasted.

Observations. After the Death of Caliph Maavia, Son to Iczid, this Abdullah possessed himself of Mecca, with its Dependancies, and several other Countries, and maintain'd himself above nine Years, till he was killed in the last Assault at taking of the Place. After his Death Hagiage cut off his Head, which he sent to Medi∣na, and affixed his Body to a Cross.

This Siege of Mecca, and the Death of Abdullah hap∣pen'd in the 71st of the Hegira, and the 690th Year of Christ.

The Mahometans never make War but some way or other Religion is concern'd in it, and therefore they look upon all those who are killed as Martyrs.

161. The Caliph Mehdi, Father of Caliph Haroun Erreschid, was in the Temple of Mecca, and said to a certain Mansour, ••f you want any thing, ask it of me. The Mansour answered, It would be a Shame for me to ask any thing that I needed from any other but God, in the Temple of God.

Observation. According to the Mahometan Traditi∣on, the Temple of Mecca was the first Temple conse∣crated

to God; and they will have it to have been built by Adam, and rebuilt afterward by Abraham and Ishmael, and therefore they make it one of the five Pre∣cepts of their Religion to go thither in Pilgrimage.

162. The Caliph Haroun Erreschid having a mind to reward Bakht Jeschoua, who cur'd him of an Apoplexy, made him his Physici∣an, and allowed him the same Salary that he did to the Captain of his Guards, saying, The latter guards my Body, but Bakht Jes∣choua guards my Soul.

Observation. Bakht Jeschoua is the same with George the Son of Bakht Jeschoua, mentioned before: He was very young when he cur'd Haroun Erreschid of that Apo∣plexy, which was the first thing that rais'd his Fortune at the Court of the Caliphs.

163. The Caliph Mamoun, Son of Ha∣roun Erreschid, took great Delight in giving Pardons, and said, If it were known what Pleasure I have in pardoning, all Criminals would make Application to me to feel the Effects of my Clemency.

Observation. Mamoun was not only a sweet-natur'd, mild and merciful Prince, as appears by this Piece of his History, but also very liberal and skilful in the Art of Governing, and was moreover the most learned of all the Caliphs; and being an Admirer of Philosophy and the Mathematicks, caus'd several Books of those Sciences to be translated from the Greek and Syriack into Arabick. He was also well versed in Astronomy, and ordered several Astronomical Tables to be com∣posed, which were called Mamoun's Tables.

164. The Caliph Vathik Billah being at the Point of Death, said, All Men are alike,

and become equal at the Hour of Death, from which Kings, Subjects, nor no Man is exempted; and then addressing himself to God, said, Thou whose Kingdom doth ne∣ver perish, have Mercy upon him whose Kingdom is perishing.

Observation. The Caliph Vathik Billah was Grandson to Caliph Haroun Erreschid, and Nephew to Mamoun: His Father to whom he succeeded was called Mutassem Billah. He was valiant and bountiful, and being a Lover of Poesie, he always made Poets welcome to his Court, and was their Benefactor. He reigned only five Years and some Months, and died in the Year of the Hegira 231. and of Jesus Christ 845.

165. The Caliph Muterid Billah stood in need of Money to prepare for a Campagne, and was informed, that one of the Magi who dwelt at Bagdat had great Sums in rea∣dy Cash: and having called for him, de∣manded a Loan of the same; to which the Wise Man answered, that it was at his Ser∣vice: Upon this Frankness the Caliph ask'd him if he had an entire Confidence in him, and if he was not afraid that he would ne∣ver restore him his Money? He answered, God hath entrusted you with the Govern∣ment of his Servants who acknowledg your Power, and the Publick believe that they may trust your Word, and that you govern with Justice; and after all this can I be afraid to trust you with my Estate?

Observation. This Caliph died at Bagdat in the 289th Year of the Hegira, and the 901st of Christ.

166. Gelal-Eddevlett Melec Schach, one of the first Sultans of the Family of the Selgiu∣cides, who reign'd in Persia, did one Day say his Prayers to Mesched in the Khorassan, at the Tomb of Ali Riza, when one of his Brothers rebelled against him: as he came from Prayers, he ask'd of his Grand Vizier, if he could guess what he had prayed to God for? The Grand Vizier answered, You have prayed that he would grant you the Victory against your Brother. The Sultan replied, I did not pray so, but thus,

Lord, if my Brother be more sit to go∣vern the Mussulmans than I, give him the Victory against me; but if I be more proper than he, grant me the Victory against him.

Observation. Those Sultans or Kings called Selgiucides take their Denomination from Selgiuc, the General of a mighty Inundation of Turks who passed the Oxus into the Khorassan in the Reign of Mahmoud Sebecteghin, who is mentioned before. Dogrulbeg, Grandson to Selgiouc, began their Empire, which was divided into divers Branches, in the 429th of the Hegira, and 1037th of Jesus Christ. Some Authors have very corruptly called him Tangrolipix, and Monsieur Bespier in his Notes upon Ricaut's State of the Ottoman Empire hath taken a great deal of Pains to find out the Correction of it; that of Togrulberg is the best, and he might have also found out Dogrulbeg, if he had known that the Turks pronounce the Arabick Ti as D: but this he could not know, for the little Turkish Language which he under∣stood

he learn'd in Normandy. Nor does that Word come from Tangri, which signifies God in Turkish, as he pretends, but from Drogu, which signifies Right; and Dogrulbeg signifies the right Lord. Gelal-Eddevlett Melek-Schach, which another Author calls Gelal-Eddin, was the third Sultan after Dogrulbeg, and died in the Year of the Hegira 485. and of Jesus Christ 1092.

167. The Caliph Soliman, who was of comely Personage, look'd upon himself in a Glass, in Presence of one of his Ladies, and said, I am the King of the Youth. The Lady replied, You would be the finest Mer∣chandize in the World, and the most sought after, if you were to live always; but Man is not eternal, and I know no other fault in you but that you are mortal.

Observation. The Caliph Soliman was the 7th of the Race of the Ommiades, who did reign before the Abassides: He died in the 99th Year of the Hegira, Anno Christi 717.

168. At his Return from the unsuccessful Siege of Moussol, Salahh-din King of Egypt and Syria fell into a very dangerous Distem∣per, which had well nigh cost him his Life. Nassir Eddin Mehemmed his Cousin hearing the News of it, wrote forthwith to Damascus from Hims, where he himself was, to solli∣cite those whom he thought his Friends, to order it so that he might be declared Sultan in case Salahhdin should die: But Salahhdin recovering, a little time after, Nassir Eddin Mehemmed fell sick and died himself: Salahh∣din,

who had been informed of his Proce∣dure, seiz'd all his Estate and Riches, and some time after had a Desire to see his Son, whom he had left behind him, of about ten Years of Age; who being brought before him, the Sultan knowing that there was Care taken of his Education, ask'd of him, what part of the Alcoran he was reading: To the Surprize of all that were about him, he answered wittily and boldly, that he was at that Verse which says, that those who devour the Estates of Orphans are Tyrants.

Observations. Salahhdin is that Saladin who is so fa∣mous in our Histories of the Croisades, and retook Jeru∣salem in the 585th of the Hegirah, and of Christ 1189, four Years after the Siege of Moussoul here spoken of, which was the first Enterprize that ever miscarried with him. When he came before the Place, Sultan Atahek Azzeddin Masond demanded Peace, and offered to quit him all Syria; but Salahhdin being over-ruled by his Council, continued the Siege, which Azzeddin sustained with so much Vigour, that he was constrain∣ed to raise it with Shame, and retire, after having made a Peace far less advantageous than that which he had rejected.

Hims is the Name which the Arabians give to the City of Emessa in Syria.

169. In a Battel which Ginghizkhan won, the Officers of the contrary Army did Won∣ders, which retarded his Victory for some time; Ginghizkhan seeing them, said with Admiration, that a Monarch who hath such brave Fellows in his Service may live very securely.

Observations. There are none almost but those few who understand the Oriental Books that have heard any thing considerable of Ginghizkhan: But the Pub∣lick are to hope for this Advantage from his History, that M. de la Croix the Father hath collected from seve∣ral Arabian, Persian and Turkish Authors, which he is about Printing. Mean while being to report some of his remarkable Sayings taken out of Mirkhond, one of his Historians, I shall only acquaint you passingly, to give you some Idea of his Grandeur, that by his Con∣quests he became Emperor of Great Tartary, China, the Indies, Persia, and all those Countries which lie on the South of Muscovy upon the Caspian and Black Seas. He died in the Year of the Hegira 624. and of Jesus Christ 1226.

The Victory above-mentioned he gain'd from Taiank Khan King of best part of the Greater Tartary, in which that King was so wounded as he died in a few Days af∣ter; and this Victory opened the way to all the other Conquests which rais'd Ginghizhan to that Height of Grandeur already mentioned.

170. Giongikhan prayed Ginghizkan his Father to spare the Life of a young Prince of Mecrit who was very dexterous at his Bow, his Father and two Brethren being killed just before in a bloody Battel. Gin∣ghizkan refused, and said to him, the Peo∣ple of Mecrit are those whom of all People of the World we have least Reason to trust. The Prince of whom you now speak is at present no more than a Pismire, but may in time grow a Serpent: And moreover, a Prince has never less Cause to dread an Ene∣my than when he hath put him in his Grave.

Observations. Giougikhan was the eldest Son of Gin∣ghizkan, who gave him the absolute Command over all the Country from the Great Tartary to the Caspian Sea, and the Euxin Sea, a part of Muscovy being included therein. He died some time before Ginghizkan.

The Country of Mecrit is a Province of Mogolistan, in the Greater Tartary, whose King and People had traversed Ginghizkan's Designs in his Youth, and en∣tred into all the Leagues which were formed against him; and therefore there's no Reason to wonder that he would not listen to the ••ntreaties of his Son Giougi, but sacrific'd that young Prince to his own Resentment.

171. Ginghizkan seeing his Sons and near∣est Kinsmen assembled about him, drew an Arrow out of his Quiver, and broke it; then he drew out two and broke them both at once; and so he did by three, and by four: but at last took out so many that it was not possible for him to break them, and then discoursed to them as follows; My Chil∣dren, says he, the same thing will befal you that hath happened to these Arrows: Your Ruin will be unavoidable if you fall by one or two at a time into the Hands of your Enemies; but if you be strictly united toge∣ther, it will never be in the Power of any to hurt or destroy you. And to perswade them yet more to such an Union, he told them further, that in the time of a great Frost a Serpent which had divers Heads would have crept into a Hole to prevent its being frozen to Death, but the Heads did so embarass one another, that he 〈◊…〉〈◊…〉

impossible to creep into any Hole, and so was killed by the Frost; but at the same time another which had but one Head and many Tails, sheltered it self in the first Hole it met with, and so sav'd its Life.

Observation. Ginghizkan succeeded in his Design of establishing a good Correspondence in his Family, which continued for many Years amongst his Posterity, who preserv'd for a long time that great and potent Empire which was form'd under the Absolute Sove∣raignty of one: But he who had the Government did not obtain the same by the Right of Succession or Pri∣ority of Age, but by Election with the Consent of all the rest in a general Meeting, where they agreed that the Person elected should enjoy the same Authority with which Ginghizkan did reign: which will be made ap∣pear more fully in the History of Ginghizkan and his Successors, when the same is published.

172. Ginghizkan had taken into his Ser∣vice the Secretary of a Mahometan King whom he had conquered, to employ him in his Dispatches; and having occasion to write to the King of Moussoul to demand Passage for a Detachment of Troops that he was sending toward that side, he sent for this Secretary, and told him in very precise Terms what he would have writ: The Se∣cretary being accustomed to a pompous Stile, and abounding with Emphatical Ti∣tles, which all the Mahometan Princes of that time did arrogate to themselves, wrote a Letter in Arabick, garnish'd with fine Thoughts and curious Words, and presented

it to Ginghizkan for his Approbation, who caus'd it to be interpreted to him in Mogul, which was his Language; but he found it of a Stile contrary to what he intended, and told the Secretary, that that was not it which he had ordered him to write. The Secretary would have defended himself, and answered, that that was the ordinary man∣ner of writing to Kings. Ginghizkan, who would not bear with any Body's making Re∣plies to him, repartee'd in Anger, You have a Rebel's Heart, and have writ in such Terms to Bedr-eddin (which was the King of Moussoul's Name) as will render him more haughty upon reading my Letter, and less disposed to do that which I demand.

Observations. Ginghizkan did not content himself with this Reprimand, but did also cause the Secretary to be slain for being so bold as not to do precisely what he commanded.

Bedr-eddin King of Moussoul was at first no other than chief Minister of State in that Kingdom under Azz-eddin Masoud, of the Race of the Atabecks, to whom he suc∣ceeded after his Death. He reigned long, and died in the 659th of the Hegira, and 1260th of Jesus Christ.

The Reader will not be displeased if we exhibit the Contents of the Letter which Ginghizkan wrote to the King of Moussoul in his own Stile. It is reported by Mirkhond as follows; The Great God hath given to me and my People the Empire of the Surface of the Earth. All those who submit without Compulsion have their Lives, Goods, Estates and Children safe. God who is eternal knows what is to befal them. If Bedr-eddin submit himself, and give Passage to our Troops, it shall be well with him. If he do

otherwise, what will become of his Country, his Riches, and the City of Moussoul, when once we shall come before it with all our Troops? Ginghizkan and his Successors assum'd no other Title than that of Khan.

173. Ginghizkan having rendred himself Master of the City of Bokhara, assembled the Inhabitans, and making an Harangue to them, said, amongst other things; People, your Crimes must needs be very enormous, since the Anger of the Almighty hath sent me against you, who am one of the Scourges of his Throne.

Observation. Bokhara is a City of Maveranahan or Transoxiana, which was very large, rich, and well peo∣pled; but Ginghizkan after he rendred himself Master of it, ordered Fire to be set thereunto; and being for the most part built of Wood, it was burnt down in one Day, all but the Great Mosque, and some Houses built with Brick. Ogtaikhan, Son and Successor to Ging∣••i••kan, caus'd it to be rebuilt. It continued famous in the Reign of Tamerlan and his Successors, and subsists still under the Reign of the Ʋzbecs.

174. After the Destruction of the City of Bokhara by Ginghizkan, the People of Kho∣rassan demanded of one of the Inhabitants who had sled thither, if the Desolation made there by the Moguls was so great as report∣ed? he answered in Persian, which was his Language, in these few Words, They came, they destroy'd, they burnt, they kill'd, and carried away.

Observation. Having spoken of the burning of Bokha∣ra in the foregoing Observation, I shall speak one Word of the Blood shed there by the Army of Ginghiz∣kan:

That same Day on which they came before it 20000 Men sallied in the Evening to surprize them, but the Moguls perceiving it, made so great a Slaughter amongst them, that there were but a very few who return'd into the City; and next Morning at Sun-rising the Inhabitants having observ'd from the Ramparts that the Fields look'd like a great Lake of Blood (as Mirkhond expresses it) they capitulated and opened their Gates.

175. A Scheich of great Reputation and Learning dwelling in the City of Kharezem, the Capital of the Kingdom of that same Name, when Ginghizkan came out of Great Tartary to extend his Conquests towards the West. The Mahometans about him un∣derstanding that he design'd to lay Siege to that Town, by the three Princes his Sons, pray'd him to be so kind as to give the Scheich notice to retire elsewhere. Ginghizkan granted them that Favour, and notice was given to the Scheich from him, that he would do wisely to go out of the Town to prevent his being Partaker of the Misfor∣tunes of his Fellow-Citizens if the Town should happen to be taken by Storm, as it was, for in that Case the Inhabitants would all be destroyed. The Scheich refused to go out of the Town, answering, that he had Kinsfolks, Allies, Friends and Disciples in the Town, so that he should be criminal not only before God, but also before Men, if he did abandon them.

Observations. This Scheich, whose Name was Negem-eddin Kebri, was kill'd in the sacking of Kharezem▪ but though he was of a great Age, he kill'd divers of the Moguls who forced his House, before he fell him∣self.

Without speaking of the Kharezemians, who were killed in the last Assault, by which they were forced after having held out six Months Siege, Mirkhond re∣ports, that the Moguls, when they became Masters of the Town, made all the Inhabitants go out, according to their Custom when they took a Place, and made them Slaves, viz. the Merchants and Tradesmen, with the Women and Children that were above 14 Years of Age, and distributed the rest amongst the Souldiers to be killed. He adds, That the Souldiers were above 100000; and that Historians affirm, that each Souldi∣er had 24 to kill for his Share; which if true, there were above two Millions and 400000 Souls cut off in that Slaughter alone. It may well be doubted whe∣ther one Town could contain so many People; but we must consider that the City was very large, as being a Capital, and that the Inhabitants of the Neighbouring City, and the adjacent Country, fled thither before the Siege.

176. Ginghizkan being at Bokhara after his great Conquests on this Side the Oxus, and about to return into his own Country, the Great Tartary, where he died sometime after his Arrival, had a Conference with two Mahometan Doctors concerning their Religion, which he was very desirous to un∣derstand; and having said divers remarka∣ble and sensible things on this Occasion, they deserve to have a Place here.

The Mahometan Doctor, who took the Speech upon him, says to him;

The Mus∣sulmans acknowledg one only God, the Creator of all things, who hath none like him.

To this Ginghizkan replied;

That he had no Reluctancy to believe the same thing.

The Doctor added;

The Al∣mighty and most Holy God, hath sent an Ambassador to his Servants, by whose Means he teaches them what they are to do, so as they may do Good and avoid Evil:

Which was no way dis-relishing to Ginghizkan, no more than the other; so that he answered in these Terms:

I who am the Servant of God, dispatch Messengers every Day to acquaint my Subjects with what I would have them to do, or not to do; and I make Ordinances for the Dis∣cipline of my Armies.

The Doctor went on, and said;

This Ambassador hath fix'd certain Times for Prayer; during which, he hath commanded us to give over all Labour and Occupation to worship God.

Perceiving that Ginghizkan agreed also to this, he added;

That he hath also commanded us to fast one entire Month in the Year.

Ginghizkan replied;

It is but just to eat according to Rule one Month, to acknowledg the Favours of the Lord, after having spent eleven in eating with∣out Rule or Management.

The Mahome∣tan

went on, and said;

The Ambassador hath also commanded the Rich to give half of what Money they have each Year to the Poor.

Ginghizkan commended that Sta∣tute exceedingly, and said;

The Eternal God hath created all things indifferently for all Men; and therefore it's reasonable that those who have an advantagious Share, should impart to those who have not.

The Doctor added,

That the Ma∣hometans have further an express Com∣mandment to go in Pilgrimage to the Temple of God at Mecca, there to adore him. To which Ginghizkan answered; All the World is God's House; we may meet with him from all Parts of the World: God can hear from the Place where I am now, as well as from the Tem∣ple which you speak of.

Observations. The Doctor who maintain'd this Dis∣course, concluded from Ginghizkan's Answers, that he was a Mahometan; but his Colleague maintain'd the contrary, because Ginghizkan did not acknowledg the Necessity of a Pilgrimage to Mecca: which was very remarkable; for as Mirkhond hath observed, it is cer∣tain that Ginghizkan was not addicted to any particular Religion of the People that he had subdued, but left every one to the Liberty of professing what they would, and constrained no Body to embrace that which he professed himself. On the contrary, he had an Esteem for all Persons of Learning and Merit, without any re∣gard to their Religion, as appears by his History; and as Mirkhond observes, it was one of the great Qualities

that recommended him. And if we consider his Reli∣gion by the particular Entertainment with these Do∣ctors, the Circumstances of his own History, and that of his Predecessors, it would seem that we may affirm, that their Religion had not degenerated very much from that which Japhet, or his Posterity, brought into Tartary.

Whether that Opinion was imbib'd by the Arabians in the Time of Mahomet, that Abraham and Ishmael built a Temple to God at Mecca, or that Mahomet invented it himself, it is that which gave him occasion to make it an Article of his Religion, that every one of his Fol∣lowers should go thither in Pilgrimage at least once in their Life-time. And they observe it to this Day, there being few of them who are able that do it not, believe that they ought to do it, or at least design to do it.

177. It was told to Ogtaikhan, the Son of Ginghizkan, and his Successor in those great and powerful Dominions which he left be∣hind him, that it was found in a certain Book, that the Treasury of Afrasiab, an an∣tient King of Turquestan, was in such a Place not far from his Capital, which they thought would be very welcome News to Ogtaikhan; but he would not hear of it, and said, We have no need of other Mens Treasures, see∣ing we distribute that which we have to the Servants of God, and our Subjects.

Observations. Ogtai was 3d Son to Ginghizkan, who declared him his Successor by his Testament in pre∣ference to Giagatai his 2d Son, who submitted to his Father's Will, and acknowledged Ogtai as his Sove∣raign in a General Meeting of the States, when he was confirmed, about two Years after the Death of Ginghiz∣kan. That Convention could not be held sooner, be∣cause

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so much Time was at least requisite for those who compos'd it to come to the Place of meeting, from the remotest Parts of Ginghizkan's Empire. Ogtaikhan died in the Year of the Hegyra 639, and of Jesus Christ 1241. He was a merciful and peaceable Prince, and above all very liberal; as appears by the following Articles.

Ogtai was particularly called Kaan instead of Khan, according to the corrupt and coarse Way of Pro∣nunciation amongst the Moguls, says Mirkhond.

178. A Merchant presented Ogtaikhan a Bonnet of the Fashion of Khorassan, at such time as he was a little in Wine. The Bonnet pleased him, and he ordered the Merchant a Bill of 200 Balisches. The Bill was drawn and delivered; but the Officers who were to pay it, did not, as thinking it an excessive Reward for a Bonnet, and that the Khan had not considered it in the Condition that he was then in. The Merchant appeared next Day, and the Officers presented the Bill to the Khan, who remembred very well that he had ordered it; but instead of that, ordered the Merchant a Bill of 300. The Officers deferred the Paiment of that, as they had done of the former. The Merchant complained of it, and the Khan ordered him a Third of 600 Balisches; and the Officers were forced to pay it. Ogtai being the most moderate Prince of the World, did not fall in a Passion with them for retarding the Execution of his Will; but ask'd at them, if there was any thing in the World that

was eternal? The Officers answered, There was nothing. He replied, That was not true; for a good Name, and the Remem∣brance of good Actions are to endure for ever: In the mean time, by your Delays in distributing my Bounty, because you ima∣gine that I do it in Wine, makes it appear that you are my Enemies, seeing you would not have me spoken of in the World.

Observation. That a Mogul Balische is worth about 500 French Livres, or 41 l. 13 s. 4 d. English: so that by the Sum which Ogtaikhan ordered the Merchant for his Bonnet, we may judg of his Liberality. But here follows another Instance thereof, which is no less surprizing.

179. A Persian of the City Schiraz pre∣sented himself before Ogtaikhan, and ac∣quainted him, that upon the Fame of his Bounty he was come from the Middle of Persia, to implore his Assistance, to acquit himself of a Debt of 500 Balisches. Ogtai received him very kindly, and ordered him 1000 Balisches. His Ministers remonstrated, and told him, That that was not Bounty, but Prodigality to give more than was de∣manded. Ogtai replied; The poor Man hath travelled through the Desarts, and o∣ver the Mountains, upon the Fame of our Liberality; and that which he asks is not sufficient to pay his Debts, nor for the Charges of his Journey which he hath

made, and that which he must make ag••in to return home.

Observation. Schiraz is the Capital of that Part of the Kingdom of Persia, which is properly called by that Name. Dela the Persian, who is here spoken of, tra∣velled almost from the farthest Part of the Great Tar∣tary to China, to the Court of Ogtaikhan; who had there∣fore a Regard to his great Confidence in his Liberality, upon which he had undertaken so great a Journey.

180. Ogtaikhan passing by the Market of Caracoroum his Capital, saw Jujubes, and commanded one of his Officers to buy him some. The Officer obeyed, and return'd loaden with Jujubes. Ogtai says to him, Surely such a great Quantity as you have there, have cost above a Balische. The Officer thinking to make his Court, an∣swer'd, That they did not cost above the 4th Part, and that was also twice as much as they were worth. Ogtai answered him angrily; There was never a Chapman of my Quality that went by that Merchant's Door till now; and therefore commanded him to carry him ten Balisches.

Observation. Caracaroum in Great Tartary, was the Birth-place of Ginghizkan, and the Patrimony which fell to him by his Ancestors; so that he made it the Capital of his Empire. Under the Reigns of his Suc∣cessors, it became a very Great City by the Confluence of People, who came thither from all Parts of the World.

181. A Merchant having lost a Purse with a considerable Sum, and a great Num∣ber of Jewels, publish'd that he would give one half to him who should bring it back. A Mahometan, who found it, carried it to him; but he would not give him any thing, alledging that the whole was not there. The Affair came to Ogtaikhan's Ears, who would take Cognizance thereof himself. The Mahometan swore, That the Bag was entire, and that he had taken nothing out of it: and the Merchant did also make Oath, That it had both more Silver and Jewels. Ogtaikhan gave Sentence, and bid the Mahometan take the Purse, and keep it until he to whom it b••long'd came to demand it: and for the Merchant, let him go, and seek that which he hath lost else∣where; for by his own Confession, this Purse is not his.

182. Timour being Master of Anatolia, after the Defeat of Sultan Bajazet Ildirim, had a Mind to see the Scheich Koutbeddin of Nice upon the Reputation of his Doctrine, and the Retired Life which he professed. The Scheich took the Liberty to tell him, that it was a Thing unworthy of a Conqueror to massacre the Servants of God, and sack the Countries as he did: Those who aspire to Glory, ought to refrain from shedding in∣nocent Blood. The Mussulman Religion

which you profess, requires you to protect the Country where it is flourishing. Timour answered; Scheich, each Encampment that I make, the Entrance of my Pavilion is opened in the Evening towards the East, and in the Morning I find it opened to∣wards the West: Moreover, when I mount on Horse-backs, 50 Horse-men who are visi∣ble only to my self, march before me, and serve me instead of Guides. The Scheich replied, I thought you to be a wise Prince; but that which you now say, lets me see that I am deceived. Timour replied, How? The Scheich answered, because you glory in turning all things topsy-turvy, like a De∣vil.

Observations. Timour is the true Name of Tamer Lan, and the Word of Tamerlan is a Corruption of Timo••r Lank, i. e. Timour the Lame, being called so apparently by those who had Reason not to love him; but it ought not to be us'd amongst us, who never had any Cause to be angry with him.

As Timour came from Persia to Anatolia, he entred his Pavilion by an Entrance which look'd toward the East; but came out of the same on the West-side, be∣cause he advanced towards the West. He had no better Answer to give to Scheich, and therefore he answered him thus by way of Railery.

183. Timour being one day in a Bath with several of his Emirs, and the Turkish Poet Ahmedi, whom he entertained as a Man of Learning and Wit: he asked at Ahmedi,

If my Emirs whom you see there, were to be sold, what Price would you value them at? Ahmedi rated each of them as he thought sit; and when he had done, Timour asked him, And what do ye value me at? He an∣swered, at 24 Aspers. Timour replied; Your Estimation is not just; the Linen-cloth with which I am girded is worth so much alone. Ahmedi replied, I speak only of the Linen; for as for your Person, it is not worth a half-penny.

Observations. It's easy to think that such Conversa∣tion might happen amongst those who bought and sold Men every day, as it is practised still throughout the Levant, and particularly in Baths; where it is easy to judg of the good Disposition, or Defects of every one's Body.

According to what hath been formerly observed, 24 Aspers make 40 French Sols.

Timour was not angry at the Poet's Boldness; on the contrary, he listen'd to his Railery, and did not only laugh at the Pleasantness of his Discourse, but presented him with all the things which he made use of on that Occasion; as Basons, and great Cups of Silver and Gold, and Vessels of the same Metal, to pour out Water in.

The Mahometans both Men and Women, do for Decency's sake cover themselves from the Shoulders downward in the Bath with a blue Linen Cloth, which hides all behind and before down to their very Feet; that so there is nothing seen which may offend Modesty: And this Cloth they call Fota, which is the Word made use of by Essendi in relating this Story. They bathe also in cold Water with the same Modesty, but make use rather of Calico than Linen. If the same Precautions were us'd in France, the Ladies would not be

reproach'd with their Walk in the Summer-time along the River, without St. Bernard's Gate.

Ahmedi was of Sultan Bajazet Ildirim's Court, and after that Timour withdrew from Anatolia; he yielded himself to Emir Soliman Son to the same Bajazet, and dedicated the History of Alexander the Great to him in Verse, which he had compos'd under the Title of Iskender Nameh.

184. Timour having one Day dispatch'd a Courier for an Affair of Consequence; that he might make the more haste, gave him Power when he should stand in need to take all the Horses which he found in his way, without regard to those that they be∣longed to, be their Quality what it would. As he pass'd by a Meadow, he saw some fine Horses, and would have taken one of them instead of that which he rode on: But the Horse-keepers oppos'd his Design, and broke his Head when they found that he would use Violence: So that being forc'd to withdraw in this Condition, he shew'd his bloody Head to Timour, and complain'd of the ill Treatment which he had met with. Timour being in a Rage, commanded the Master of the Horses and his Servants, to be enquir'd after, and put to Death. But those who had received that Commission, understanding that they belonged to Mouph∣ti Saadeddin, would not put the same in exe∣cution, because of the Dignity of the Per∣son, until they had given Timour notice of

it, and knew his Mind further. When Timour understood whose the Horses were, his An∣ger was appeas'd; and sending for the Courier, says to him, If my Son Schahroh had done any such thing, nothing could have prevented my putting him to Death: but how can I revenge my self upon a Man who hath not his Equal in the World, a Man whose Pen commands not only in the Countries subject to me, but also Abroad, and in such Climates as my Sword can never reach?

Observation. This Mouphti was Native of a Place in the Neighbourhood of Herat, which was called Tasta∣zan: And because of his Abilities, he was consulted by all those Countries that professed Mahomet's Religion; and therefore Timour was willing to preserve that Re∣spect for him which he had acquir'd by his great Au∣thority.

185. Mirza Omer, Grandson to Timour, being banish'd from the Countries which his Grandfather had left him in Conjunction with Mirza Miranschach his Father, and Mirza Ababckir his eldest Brother, he fled to Khorassan to Schahroh his Uncle; who did not only receive him kindly, but made him also Soveraign of Mazanderan, which he conquered a little time after his Arri∣val. But Mirza Omer was no sooner set∣tled in his Kingdom, than he revolted and

declared War against Schahroh his Uncle and Benefactor. When Schahroh heard the News of this Rebellion, one of his Officers, in whom he had abundance of Confidence, and who had given him Advice not to treat that Prince so kindly as he had done, put him in mind of what he had the Ho∣nour to say to him upon this Subject, viz. That there was no Likelihood of his living in a better Understanding with an Uncle, than he had done with his Father and Bro∣ther, and now the Event had made it ap∣pear that he was not mistaken. Schahroh answered; We have done him no Evil, and the Kingdom which we gave him, did not belong to us: Know that Kingdoms belong to God, and he gives and takes them away as he pleases.

Observation. Mirza Omer did not prosper long in his Ingratitude; for Schahroh overcame him in Battel almost without stroke of Sword: And as he fled through Schahroh's Dominions, he was seis'd and carried be∣fore the Conqueror, having a great Wound which he had received in defending himself. Schahroh was still so kind as to give him a Physician and Chirurgion, and send him to his Capital to be cur'd, but he died by the Way.

186. Schahroh gave the Kingdoms which depended on him to his Sons, his Kindred, or Emirs; but ordinarily on Condition of

a Tribute, and that they should coin Mo∣ney with his Stamp. He did moreover give each of them such Advice as he thought needful for their governing well; and most part of his Counsels are collected by Ab∣dunrizzac Efendi his Historiographer. He said to his Son Mirza Ʋlug-Beg, when he made him King of Maverannahar or Tran∣soxiana, and Turquestan; The Almighty made us this high Present which we now enjoy, and hath gratified us with that ab∣solute Authority that I do at this time pos∣sess, without any regard to my Weakness and Faults: A Soveraign who is convinced of the Worth of an Empire, ought in the first place to return Thanks for his Kind∣nesses: He ought to be tender and com∣passionate towards all those who are in Ad∣versity; and to remember what God said to the Prophet David, whom he establish'd as his Vice-gerent upon the Earth, To render Justice to Men. Entertain Learned Men with Veneration and Respect, and don't go astray from the Precepts of the Law, nor of those who have explained it: Main∣tain those who are the Interpreters thereof in their Honours and Dignities; and do your utmost to make the Judges do their Duty according to the Laws. Take the people of the Country under your particu∣lar

Protection, so that none may vex them; but that on the contrary, they may have all manner of Justice done them, for it's they who contribute to the Support and Encrease of the Revenues of the State. Govern your Souldiery with pleasant Looks and good Words, for they are the Strength and Stay of your Kingdom. Take care also that they be duly paid; and augment the Salaries of such as signalize themselves, and expose their Lives for the Preservation of the Publick; but chastise those who come short of their Duty. In fine, take care that you never depart from Justice upon any Occasion; and entrust your Fron∣tiers to none but Governors of great Ex∣perience, who will take care to keep the Fortresses in good Repair.

Observations. Ʋlugbeg the eldest of Schahrob's Sons reigned a long time in the Kingdom of Maveranna••ar and Turquestan during his Father's time. After his Death he had some Wars to maintain his Right of Suc∣cession to the Country which his Father left him at his Death, but he was quickly disturb'd in his Possessi∣on by Factions which were form'd against him, and particularly by the Revolt of his own Son Mirza-Abd∣ulletif: for that unnatural Wretch made War upon him, overcame him, and committed a Patricide on his Per∣son; so much the more detestable, that he had not on∣ly acquitted himself well as to his Valour, but was also bountiful, wise and learned; by which, and his Love for learned Men, he obtain'd a Reputation which di∣stinguish'd

him from all the Princes of his time. In effect the Observator which he built at Samareand will perpetuate his Fame; for thither he drew Mathemati∣cians and Astronomers, who from their Observations publish'd Astronomical Tables.

The Alcoran being the Foundation of the Religion and Civil Laws of the Mahometans, the Interpreters of that Book have acquired great Authority amongst them; and therefore Schahroh, who understood it very well, and observ'd religiously what it contain'd, re∣commended it to his Son to have a Veneration for them, and to maintain them in their Honours and Dignities, as one of the principal Means to get the Love of the People, who cannot bear it with Patience to see the Chiefs of their Religion, and those who have the Administration of the same, despised and ill-treated.

187. That same Schahroh said to Mirza Mehemmed Gehangir, one of his Nephews, when he gave him a considerable Principali∣ty on the Condition before mentioned; To the end that you may carry your self as you ought, consider that God never deprives those who do Good, of the Reward which they deserve: Be merciful and good to∣wards those who depend upon you, because they are God's Creatures. Command your Officers not to treat them harshly, but to cherish the Poor, and to observe the Laws and Statutes. And as to your own parti∣cular Concern, do nothing but with Pru∣dence and Wisdom; and set the good Ad∣vice

which I give always before you.

188. He said also to Mirzakidon, ano∣ther of his Nephews, to whom he gave the Kingdom of Candahar with its Dependan∣cies; Exercise Justice, and be not guilty of Vexation, Injustice nor Tyranny, for that is the way to ruine your self: Forget not that Kingdoms which are govern'd by just and equitable Princes, altho Infidels, continue a long time, but that the Reigns of Tyrants is never of long Duration. Behave your self with Moderation and Wisdom in every thing. Take Care of your Reputation, and to draw the Blessing of your Subjects upon you by your Liberality and Bounty; and thus you may reign a long time.

Observations. Mirza Kidon was the Son of Mirza Pir Mehemmed, Son of Mirza Gehangir, the eldest Son of Ti∣mour: and Mirza Gehangir died while his Father was alive. After his Death Timour gave the Kingdom of Candahar to Mirza Pir Mehemmed, who made the Town of Balkh his Capital; but his Reign continued not long after Timour's Death, for he was assassinated by Pir Ali Taz, whom he entrusted with the Administration of his Government. Schahroh chastised this Rebel, and in the first place gave Balkh and its Dependances to Mir∣za Kidon; and some time after the Kingdom of Canda∣har. But this Prince did not follow Schahroh's Advice as he ought to have done: He rebelled some Years af∣ter, but was taken, and Schahroh contented himself with keeping him in Prison.

The Mahometans perswade themselves that their Re∣ligion is true, and know that just Kings of other Reli∣gions, as Christians and Pagans, do reign, and have reigned a long time; and therefore it is that they made this Maxim which Schahroh makes use of here to per∣swade Mirza Ki••on, that being of the true Religion, as he believ'd, his Reign should à sortiori be of a long Continuance by a good Administration of Justice.

189. He said also to Mirza Baikra, ano∣ther of his Kinsmen, when he gave him the Countries of Hamadan and Loristan; Exer∣cise Justice over the People with whom I entrust you; govern them peaceably and gently, and take care that no Man attempt to treat them harshly: Take the same Care of the Poor and Mean that you do of the Rich and Great: Protect the Merchants and Tradesmen, they are the Birds of the Commonwealth, and bring Plenty into the same by their Traffick and Commerce.

Observations. Mirza Baikra took no more care to improve Schahroh's Instructions than Mirza Kidon did, and became a Rebel also like him: But Schahroh was also indulgent to him, as he was to Mirza Kidon.

In calling the Merchants the Birds of the Common∣wealth Schahroh alluded to those which transport Mer∣chandize from Kingdom to Kingdom, as is still practised in the Levant.

190. He said, moreover, to Mirza Ibra∣him Sultan his Son, when he establish'd him

King of Persia in the City of Schiraz, The greatest Glory of a Kingdom consists in ha∣ving numerous Troops, a great Train, Fol∣lowing, and Equipage; but its chief Strength consists in having a good Counsel, keeping their Frontiers well fortified, the Passes well guarded, in preserving their Subjects from Oppression, and maintaining Religion: Thanks be to God, my Son, I know that you have no need of Advice, yet my fatherly Affection obliges me to tell you, that you ought to carry your self so as your Subjects may bless you when they sit under the Sha∣dow of your Clemency and Bounty, and have a true Relish of the Pleasures of a qui∣et and peaceable Life under a good Govern∣ment. In order to this take care that your Officers exact nothing from them but ac∣cording to Justice, and that they don't ex∣ceed the Limits of the Law in levying the Revenues of the Kingdom. By this Con∣duct you and I shall both of us be esteem'd, prais'd and bless'd, and our Subjects will wish us all manner of Happiness; and those powerful Motives will prevent our falling short of our Duty. I hope that you will practise all these things, for I am perswaded that you aspire to be as glorious a Monarch as any upon Earth.

Observation. Mirza Ibrahim Sultan made a good Use of the excellent Education and those good Advices which Schahroh gave him on making him King of Persia, in the 827th of the Hegira, and 1414th of Jesus Christ. His Seat was in the City of Schiraz, where he died in the 838th of the Hegira, and 1434th of Christ, Schah∣roh his Father being still alive. He lov'd Vertue, and those who profess'd it, but particularly learned Men, to whom he gave great Gifts, and chiefly to Scheresed∣din Ali of the City of Jezd, who wrote the Life of Ti∣mour or Tamerlan in Persian, which M. de la Croix junior hath translated into French, that the Publick may have the Benefit of the same, as being the best History of that Conqueror, all that have hitherto been pub∣lish'd being defective in abundance of things.

191. Schahroh had disposed of the King∣dom of Persia to Mirza Iskender one of his Nephews, before he gave it to Mirza Ibrahim Sultan, but Mirza Iskender's Loyalty was not long-liv'd. Schahroh would not believe the first News which he had of his Revolt; and upon the Representation made to him by his Ministers, that his Empire would never be in Peace while that Prince liv'd: He answered, that they spake like wise Po∣liticians; but if through Ignorance or Heat of Youth my Son Mirza Iskender is hurried on to this foolish Enterprize, it may be that good Advice will oblige him to come to him∣self, and acknowledg his Fault; but if he do not, then it belongs to us to take such Mea∣sures

as may prevent his disturbing the Peace of our Subjects.

Observations. Mirza Iskender was Son to Mirza Omer Scheich, one of the Sons of Timour; and Schahroh had given him the Kingdom of Persia after the Death of Mirza Pir Mehemmed, the other of Mirza Omer Scheich's Sons. Upon the certain News of his Revolt Schahroh attempted to reclaim him by a kind Letter; but un∣derstanding his Obstinacy, he march'd and took the Ci∣ty of Ispahan from him by force, which he had taken from Mirza Rustem: Mirza Iskender fled, but being overtaken by some Horsemen, they brought him to Schahroh, who put him into the Hands of his Brother Rustem, whom he ordered to take care of him, and comfort him; but Mirza Rustem put out his Eyes, that so he might render him uncapable of raising any far∣ther Commotions, or attempting the Kingdom again.

From those remarkable Sayings of Schahroh and other Particulars of his Life, which we have related in pursuance of this Design, we may easily judg that his History deserves to be published; and it is so much the more considerable, that it includes a Reign of 4•• Years full of singular Occurrences: for Schahroh began to reign Anno 1404, and died in 1446. And for Ab∣durrizack E••endi the Author, he was his Iman and Judg of his Army when it was in the Field, his Father having had the same Imployments before him: And he was besides imployed by Schahroh in divers Embassies; so that what is writ, is from very good Memoirs: And this History, together with that of his Son Schahroh and his Successors, almost to the Beginning of the Sophies of Persia, who reign at this Day, by that same Author is translated into French from the Persian, and ready for the Press.

192. In the Reign of Ʋlugbeg King of Maverannahar and Turquestan, Kadi-zadeh Roumi, who was very learned in the Mathe∣maticks, was Professor at Samarcand, in a College with three other Professors, where he taught with so much Reputation, that those Professors attended his Lessons with their Scholars, after which each of them taught their own Lessons in their several Schools. Ʋlugbeg displaced one of these Professors, and put another in his Place, which occasion'd Kadi Zadeh Roumi to keep at home, and teach no more Lessons. Ʋlug∣beg having notice thereof, thought he had been sick; and having a great Veneration for him, because of his Learning, he went to see him, and found him in perfect Health; and asking why he discontinued his Lessons, Kadizadeh answered, A certain Scheich did once give me Advice not to en∣gage in any Court-Imployment, because Courtiers were subject to be displaced, and I engaged in a Professor's Place, thinking it had not been a Court-Imployment; but now I understand the contrary by my Collegue's Disgrace, and therefore retired, for ••ear of being exposed to the like Affront.

Observations. Ʋlugbeg took this Answer in good part, and did not only restore the deposed Professor, but made an Oath that he would never depose any other.

Kadizadeh Roumi was called otherwise Mouca Pacha, and was Son to one Cadis of Brousse, in the Reign of Sultan Murad I. Son to Sultan Orkhan; and therefore he was called Kadizadeh Roumi, i.e. the Son of Cadol of the Country of Roum in Khorassan, whither he went upon account of the Reputation of the learned Maho∣metans of that Kingdom, which did then flourish. He understood the Mathematicks, and was one of those concerned in Ʋlugbeg's Astronomical Tables, but he died before they were finish'd and publish'd. These Particulars are reported by Cogia Efendi, in his Otto∣man History, towards the End of the Reign of Sultan Murad I. where he mentions the learned Men who were famous at that time.

193. A Mahometan seeing an Arabian Book, whose Text was in red Letters, with short Notes in black, so that there was more red than black, said, that they look'd like Flies upon Beef.

194. Schems-eddin Mehemmed Fanari Cadis of Brousse, in the Reign of Sultan Bajazet Ildirim, was worth 150000 Sequins, and had a great Train and Equipage. In the mean time he affected to appear Poor, by a very plain Sute, and a little Turban, though the Cadis of his Rank wore them very large: And whereas he bought his Clothes with Money made of the Silk of his own Worms, to excuse the Riches which he had from other Places, and the Splendor of his House, he said, I cannot

gain any more by the Labour of my Hands.

Observations. 150000 Sequins make about a Million of Livers in French Money.

This Cadis, who was very learned, hath writ seve∣ral Books, which are much esteemed by the Turks, and was called by the Name of Fanari, because he was born in the Village Fanar.

195. The Poet Scheichi was poor, and sold a Medicine for sore Eyes to gain his Livelihood: but having sore Eyes himself, and not making use of his own Remedy, one who had need of it bought as much from him one Day as came to an Asper; and paid him two: Scheichi would have return∣ed one, but his Chapman refused it, telling him, that the one was for the Medicine that he had bought for his own Use, and the other I give you, says he, to take as much to rub your own Eyes, for I perceive you stand in need of it.

Observation. This Poet liv'd in the Reign of Sultan Murad II. who won the Battel of Varna. By the Check he had given him on this Occasion, he did so well comprehend how ridiculous it was to sell a Medi∣cine to others which he did not make use of himself, though he stood in need of it, that he never thought on't but he laugh'd heartily.

196. Sultan Murad II. after having gain∣ed the Battel of Varna▪ went through the

Field, and view'd the dead Bodies of the Christians, and said to Azab Beg, one of his Favourites who was near his Per∣son, that he was amaz'd, that amongst all those Christians there was not one whose Beard was not black: Azab Beg an∣swered, If there had been one among them whose Beard was white, they had never thought upon such an ill-contriv'd Design, in which it was apparent the Heat of Youth had engaged them.

Observation. The Battel of Varna was won by Sul∣tan Murad II. in the Year of the Hegira 848. and of Jesus Christ 1444. He died in the Year of the Hegira 855. and of Christ 1451.

197. A Pacha, who every time that he retir'd to the Apartment of his Wives, af∣ter having been in publick to give Audi∣ence, caus'd the Drums to be beat, had a mind to jear a Poet who did often make his Court to him, and ask'd him, if when he went home, he did not cough, to give his People notice that it was he. The Poet, who was himself very good at Raile∣ry, and understood what he meant, re∣plied, My Quality is not great enough to imitate such a Pacha as you, who have Drums beating before you.

Observations. The Governors of Provinces amongst the Turks, are called Pacha's; which according to some, is a Persian Word, and contracted from Pai Schah; which is to say, the King's Foot, because the Pacha's represent the Royal Authority in those Places where Kings themselves cannot come.

The Drums here spoke of, are little ones about half a Foot Diameter. The Pacha's have also great Drums, Trumpets and Hautbois, which play before them as they march, and at publick Ceremonies, all on Horse∣back.

198. Ali said, that he heard Mahomet say, When Alms goes from the Hand of the Giver, before it comes into that of the Receiver, it utters five fine Sayings to him who gives it:

I was little, and you have made me great: I was small in Quantity, but you have multiplied me: I was an Enemy, but you have rendred me Amia∣ble: I was a Passenger, and you have made me Permanent: You were my Guar∣dian, and now I am your Guard.

Observations. Alms is here taken passively, i. e. for that which is given in Alms.

Ali is Mahomet's Son-in-Law, and the Fourth of his Successors; of whom we have formerly made mention.

199. A Cadis arriving at a Place where he was to exercise his Function, lodg'd with the Governour, who did his best to treat him handsomly. In Conversation, the Go∣vernour

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says to the Cadis; May one with∣out offence ask your Name? The Cadis answered, They look'd upon me to be so very severe in those Places where I was Cadis before I came hither, that they never call'd me any otherwise than Azrail, which is the Name of the Angel of Death. The Governour fell a laughing, and said, And I, my Lord, am known by the Name of Cara Scheitan; that is to say, the Black Devil: Never could two better meet to∣gether than you and I, to bring the People under our Charge to Reason; for I assure you that they are very troublesom, and in∣clin'd to Rebellion, and that there's no way to tame them: Therefore let's act by Concert; and while you deprive them of Life, I will take care to make them renounce their Religion, otherwise they will never submit.

Observations. The Offices of Cadis amongst the Ma∣hometans, and particularly among the Turks, are nei∣ther vendible for Life, nor Hereditary. They are di∣stributed by the Cadileskers, according to Capacity and Merit, and are chang'd every two Years: At the End of which, the Cadis are obliged to return to Con∣stantinople to solicite to be imployed elsewhere, unless they have an Agent, or a Friend to solicite for them that they may be sent to anothe•••• Place immediately, after the two Years are finished▪ They pay but one Tax for drawing their Patents▪ by virtue whereof, they do exercise their Office▪ and that falls to the

Cadileskers, who dispatch them in the Grand Signior's Name. There are also some other Fees which belong to the Cadileskers Officers.

The Mahometans believe that there's an Angel whom they call Azrail, i. e. Azriel, whose Office it is to be∣reave dying People of their Souls. This they have ei∣ther borrowed from the Jews, or communicated to them who have one that they call the Angel of Death, and a Destroying Angel, named Samael; the one they represent with a Sword, and the other with a Bow and Arrows. Monsieur Gaulmin, in his Notes on the Life of Moses, which he translated out of Hebrew into Latin, makes mention of him on occasion of the Dia∣logue betwixt Samael and Moses before his Death. He observes also that the Jews in Germany, when any one dies among them, throw the Water out of all the Pots and other Vessels which are in the House, out of a su∣perstitious Conceit that the Angel of Death hath wash'd his Sword in them with which he bereft the Deceased of his Soul.

The Turks are ingenious above all other Nations at giving Names to People, according as they please or displease them, and spare no Person of what Rank so∣ever: And thus they named Scheitan, who had been Pacha of Candia, the brave Pacha for maintaining the first Siege of Buda so gallantly against the Imperialists, and never giving his Souldiers rest, but keeping them continually in Action: And of late we have heard of Caplan Pacha, i. e. the Leopard Pacha; and oftentimes of Pachas Schahm, i. e. Falcon Pachas: They have also Satyrical Names.

And thus they call'd a Favourite of Sultan Mehem∣med IV. Coul Oglou, because of his Birth; that is to say, Son of a Janisary. They give also Names from Defects of the Body; and so have a great Number of Top••ls,

Kiors and Kusehs, whom they denominate the Lame, the One-ey'd, or thin-Beard.

200. A Stamme••ing Man being a bar∣gaining for a Fur at Constantinople, vex'd the Leather-seller mightily▪ because he took so much time to express himself. The Leather-seller having ask'd, What he would do with it? He answered, but stammering always excessively, That he would make use of it in Winter. The Leather-seller re∣plied, The Winter will be over by that time you can speak it; and when will you make use of it then?

201. One of Ali's Off-spring standing in need of Wood, went out betimes in a Morn∣ing to wait for the Peasants as they came to Town to sell it, but with intention to buy it only from one whose Name should be Ali: So that as every Peasant arrived, he ask'd his Name: One called himself Abou∣bekir, another's Name was Omer, a third Osman, and a fourth by another; so that he let them all pass without buying any Wood: and having attended till it was al∣most night, as an Addition to his Trouble, it begun to rain; so that as he was ready to despair, he saw a lame Man walking before an Ass laden with sorry Wood, and very

ill sorted. He went near him, and ask'd his Name: The Lame Man answered Ali: The other enquir'd, how he sold his Ass's Load? He answered, Have a little Patience, I am in Company with another who fol∣lows me, you shall bargain with him. Ali's Descendant answered, Poltron that thou art, thou sellest Wood after having been Calife, and say'st thou hast a Partner; can't you do your own Business without a Part∣ner?

Observation. Ali was the 4th Cali••e after Mahomet, as I have already observed; but that Dignity which ought to have gone to his Successors after him, fell first upon the Ommiades, and then upon the Abbassides; so that the Reprimand of Ali's Descendant is founded upon that Point of History.

202. There was never any Man seen who had so little Beard as Kuseh Tchel••bi; who was thus named, because of that Singula∣rity: He had none at all upon his Chin, and not above 25 for his Mustachos. The Poet Bassiri complaining to him of his Poverty, he answered, I wonder that you are poor, for I have been told that you had abun∣dance of Money. Bassiri replied, My Lord, I have no more than there's Hair in your M••sta••hos.

Observations. We mentioned the Poet Bassiri for∣merly; and I have already observed, that Kus••h signi∣fies a Man that hath little Beard.

Tchelebi is a Title of Honour given to Persons of good Birth. The Word is probably derived from the Persi∣an Word Geleb or Tcheleb; which signifies the first Flowers, or first Fruits, and every thing that comes to Maturity before its ordinary time. This Original pleases me much, because the Turks give this Name particularly to handsom young People of good Paren∣tage, who are pleasant, well-bred, and of greater Wit than is usual for their Years. Others will have it, that it comes from Tcheleb an old Turkish Word, which signifies God; but this Etymology seems to me to be ••oo far fetch'd.

203. The Jews at Constantinople having a Controversy with the Turks about Paradise, maintain'd that they alone should have en∣trance thereinto. The Turks ask'd, See∣ing your Opinion is so, where do you think then that we shall be placed? The Jews, not daring to be so bold as to say that the Turks should be wholly excluded, answered only; That they should be without the Walls, and look upon them. This Dispute coming to the Ears of the Grand Vizier, he said, That seeing the Jews place us without the Walls of Paradise, it is but just that they should furnish us with Pavilions, to defend us from the Injuries of the Weather.

Observations. At the same time the Grand Vizier tax'd the Jews over and above their ordinary Tribute, a certain Sum for the Grand Signior's Pavilions, which they pay to this day.

I never read this in any Book, but it's commonly talk'd of at Constantinople, where I heard it.

204. The World appeared to Isa the Son of Mary, in the Form of a decrepit old Wo∣man. Isa ask'd her, How many Husbands she had had? The old Woman answered, So great a Number that it is not possible to tell. Isa replied, They are dead in all like∣lihood, and abandon'd you at their Death. She answered again, On the contrary, it is I who killed them, and deprived them of Life. Isa replied, Seeing it is so, it's a Wonder that any other, after having seen how you treated the rest, should have any Love for you, and that they don't take Example by them.

Observation. That Isa signifies Jesus Christ among the Arabians, who ascribe many other Sayings to him that are not to be found in the New Testament, but are nevertheless very edifying: And here follows another which is no less remarkable.

205. In the Time of Isa three Travellers found a Treasure in their Way, and said, We be hungry, let one of us go and buy something to eat. One of them went ac∣cordingly, with an Intention to bring them some Victuals; but he says within himself, I will poison the Provisions, that so they may die as they eat, and I shall enjoy all the

Treasure alone; and he put Poison amongst the Victuals accordingly: But the other two, who had form'd the like Design against him in his Absence, murdered him upon his return, and so became Masters of the Trea∣sury. But after they had slain him, they did eat of the poison'd Meat, and both of them died. Isa passed by this Place with his Apostles, and says to them; Behold, what sort of a Thing the World is: See after what Manner it treated those three Persons; W•• be to him who asks riches of it.